IN A TREATISE INTITLED:

A DEFENCE OF that most Ancient and Sacred Ordinance of God’s, the Sabbathday: maintaineth these Positions following.

The first: The fourth Commandment of the Decalogue; Remember the Sabbath day to keep it holy, etc. Exodus 20. is a Divine Precept, simply and entirely moral, containing nothing legally ceremonial, in whole or in part: and therefore the weekly observation thereof, ought to be perpetual, and to continue in full force, and virtue, to the world’s end. 2 His second Position is, The Saturday or 7th day of every week, ought to be an everlasting Holy-day, in the Christian Church, and the religious observation of this day, obligeth Christians, under the Gospel, as it did the Jews before the coming of Christ. 3 His third Position is, That the Sunday, or Lords-day, is an ordinary Working day: and it is superstition and will-worship to make the same, the Sabbath of the 4th Commandment.

These Positions are to be examined in this Treatise following, wherein shall be declared: That the two former, are repugnant to the authorized Doctrine of the Church of England, and to the unanimous sentence of the godly Fathers of the true Catholique Church of CHRIST, in all Ages: But the second Position, is not only repugnant in manner aforesaid, But the same hath been as well in ancient, as in later Times, condemned as Superstitious, Jewish, and Heretical.

The third Position concerning the Sunday, or Lord’s-day, shall be examined in a proper Section, in which I will declare, what is agreeable to verity, and what again, is erroneous in the same. T.B. His Doctrine, concerning the perpetuall morality of the Saturday-Sabbath, is repugnant, to the public sentence of the Church of England: and to the sentence of Divines who lived at the beginning of the Reformation. 1 The Rubric of our Liturgy, at the foot of the Calendar, rehearseth all, and every Festival Holy-day, to be observed in our Church throughout the Year: and it nameth all Sundays of the year, the Feast of Circumcision, Epiphany, Purification, etc. and none other are ordinarily, to be kept holy by any Law of our Church.

Also the Curate is commanded, that he declare openly in the Church upon every Sunday, the Holy-days (if any be) of every week: but the Saturday, is none of these.

The Homily of our Church, saith: Revelation 1:10. I was in the Spirit, on the Lord’s Day: Since which time God’s people have in all Ages without gainsaying used to come together upon the Sunday, to celebrate and honor the Lord’s blessed Name, and carefully to keep that Day in holy rest and quietness, both Man, Woman, Child, and Servant. Ibid. We must be careful to keep, etc. not the seventh day, which the Jews kept, but the Lord’s Day, the Day of the Lord’s Resurrection, the Day after the seventh day, which is the first day of the Week.

Canon 13. Anno 1603. All manner of persons within the Church of England, shall from henceforth, celebrate and keep the Lord’s-day, commonly called Sunday, and other Holydayes, etc. (amongst which, the Saturday of every Week is none.)

Statut. Edward Regis, Anno 5. and 6. Neither is it to be thought, that there is any certain time, or definite number of days prescribed in holy Scripture, etc. but that the appointment both of the time, and also of the number of the days, is left by authority of God’s Word to the liberty of Christ’s Church.

Be it therefore enacted; that all the days hereafter mentioned, shall be kept Holydayes and no other; that is, all Sundays in the Year, the days of the Circumcision of the Lord, of the Epiphany, Purification, etc.

Bishop Cranmer’s Catech. Anno. 1548. The Jews were commanded in the Old testament, to keep the Sabbath-day, and they observed it, every seventh day, called the Sabbath or Saturday: but we Christian Men, in the New Testament are not bound to such commandments of Moses’s Law: and therefore we now, keep no more the Sabbath, or Saturday, as the Jews did, but we observe the Sunday, and some other days, etc.

John Frith declar. of Bapt. pag.9. Our forefathers which were in the beginning of the Church, did abrogate the Sabbath, to the intent that men might have an ensample of Christian liberty: and that they might know, that neither the keeping of the Sabbath, nor of any other day, is necessary.

Howebeit, because it was necessary, that a Day should be reserved, in which the people might come together, to hear the Word of God, they ordained instead of the Sabbath, which was Saturday, the next day following which is Sunday. And although they might have kept the Saturday with the Jews, as a thing indifferent, yet did they much better to overset the day, to be a perpetual memory that we are free, and not bound to any day, but that we may do all lawful works to the pleasure of God, and the profit of our neighbors, etc.

Will. Tindal. Answ. to D. More. ca.25. We be lords over the Sabbath, and may change it into Monday, or any other day, as we see need. Or may make every tenth day Holyday, only if we see cause why: we may make too every Week, if it were expedient, and one not enough to teach the people. Neither was there any cause to change it from the Saturday, than to put difference between us and the Jews, and lest we should become servants to the day, after their superstition.

D. Barnes Articl.p.206. Therefore be certain days assigned, that we should come together, not that, that day in which we come together, is holier than another, but all days are alike equal: And CHRIST is not only crucified in the Parasceve, and risen on the Sunday, but the day of Resurrection is always: and always may we eat of our Lord’s flesh.

Now from these testimonies, it appeareth that T.B. His Position concerning the perpetual morality of the Saturday Sabbath: and our new men’s assertion concerning the Sunday Sabbath, are repugnant to the ancient and public sentence of the Church of England. His Tenet is repugnant to the unanimous Sentence of the Ancient Bishops and Fathers of the Primitive Church.

Justin. Martyr. After the Son of God’s appearing, we have no need to observe the Sabbath day. The Gentiles may attain God’s holy inheritance, without observation of the Sabbath day.

Tertull. The observation of the Sabbath was temporary, and it was blotted out, like as Circumcision, and other Rites of the Old Law.

Ireneus li.4.ca.19. & ca.30. & ca.31.

Origen in Genesis Hom. 10. Et in Exodus Hom. 7. & in Numbers 28.Hom.23.pag.163.

Concil.Laodicen.ca.29.

Euseb. Hist. Eccles. li.4.ca.24.

Athanas. d.semente & d.Sab. & Circumcis.

Basil. in Esaiam. vis.2.p.837.

Greg. Naz. Orat.19. in funere Patris.

Greg. Nyssen. Orat.1.d.Resurrect.p.826. & d.Pasch.Orat.4.p.867.

Epiphan. Haeres.30. & Haeres.66.

Cyril. Hierosol. Cat.4.

Phylastrius. d.Haeres.tit.88.pag.616.

Chrysost. Enarrat.in ca.1.Esa. & in Matthew Hom.4. & Imperfect. in.Matthew Hom.11.

Ambros. in ca.3. Luc.pag.59. & li.5. in Luc.pag.98. & Epist.72.

Hieron. Quaest. Hebrews in Genesis pa.853. & in ca.44.Ezech. & in proaem.Epist.ad Galat.

Remig. in Epist.ad Romans ca.7.

Machar. Hom.35.

Hilar. Prolog. in Psalm p.338. & in Matthew Can.12.

Leo d.jejunio Septimi mens. Serm.17.

Theodoret. in 20.ca.Ezech.p.569. & in ca.4.Epist.ad Galat.p.152.

August. c.Faust.Manich.li.6.ca.4.d.Genesis ad lit.li.4.ca.13. d.spir. & lit.ca.15.c.Duas Epist.Pelag.li.3.ca.4. Epist.86. & Epist.119.cal12.d.util.Credendi.ca.3.

Hesich. in Leviticus ca.26.

Gregor.mag.Regist.li.11.ep.3.

Isidor Hisp.Orig.li.6.ca.18.

Anast. Sinaita.contempt.in Hexam.li.7.

Damascen. Orth.fid.li.4.ca.24.

Raban. Maur.instit.Cler.li.2.ca.42. Andronic.const.c.jud.c.58.

Concil.Paris.ca.50. Concil.Aquisgran.p.569. Concil.Matiscon.2.ca.1. His Position concerning the seventh day Sabbath, was both in ancient and succeeding Ages, condemned as haeretical. 1 It was thus condemned, in the Nazarenes, and in the Cerinthians: in the Hebionites: and in the Hypsistarij: 2 The ancient Synod of Laodicaea, made a decree against it, cap.29. Also Gregory the Great, affirmed it was Judaical. 3 In S. Bernard’s days it was condemned in the Petrobrusiani. 4 The same likewise, being revived, in Luther’s time, by Carolastadius, Sternebergius, and by some Sectaries among the Anabaptists, hath both then, and ever since, been censured, as Jewish, and Heretical.

THESIS 4. The Doctrine of the Church of England, both concerning the Sabbath-day, and the LORD’s Day, is grounded upon the holy Scripture: and upon the consentient Testimony of the ancient Catholic Church: and therefore the same is to be received, and the contrary ought to be rejected. 1 The same is confirmed by such Arguments of holy Scripture, as cannot be solved or answered, but by devising and affixing new senses, and novel expositions, or by inventing distinctions, which were not in use, before the present question was afoot. 2 The consentient and unanimous sentence of the ancient Catholic church of Christ, ought to be preferred, before the sentence of private men, unless the holy Scripture shall apparently contradict the sense of the Church.

The reasons hereof are many. 1 The true Church of Christ, and especially the holy Primitive Church, by Office and divine Calling, is The Ground and Pillar of truth. 1 Timothy 3:15. and The holy Apostles in a plentiful measure, poured into the same, as into a rich Storehouse, all necessary and saving truth, to the end that every one that desireth, might receive from thence, the drink, or water of life.

It is evident (saith Tertullian) that all such Doctrine as accordeth with those Apostolical Primitive, and mother Churches, is to be reputed sound and true: because these Churches received this Doctrine, from the apostles, and the Apostles fromCHRIST, andCHRIST fromGOD.

Clemens Alexandrinus: The most perfect knowledge and the best election of opinions, must be received from verity alone, and from the ancient Church.

Orig. That verity only is to be credited, which differs in nothing, from Ecclesiastical Authority.

S. Augustine: In ventre Ecclesiae veritas manet, etc. In the Womb of the true Church verity remaineth, and whosoever separates himself from this Womb, he must of necessity err from truth. And in another place: Tunc a nobis limes sanae fidei tenetur, quando termini quos posuerunt sancti Patres, non transferuntur, imo observantur & defensantur. The border of right faith, is preserved inviolate, when those bounds which the holy Fathers have fixed, are not removed, but observed and defended. 2 The Church Primitive, was planted and watered by the doctrine of the holy Apostles. The same received an ample measure of Divine Grace: many miraculous and supernatural gifts were conferred upon it, 1 Corinthians 12. 2 Corinthians 8:7. You abound in everything, in faith, and word, and knowledge. The Bishops, Priests, and Fathers of those Times, were eminent, and excelled men of later Time in sanctity, charity, and virtue: their zeal and love of heavenly verity, was admirable, and they honored and preferred the profession and maintenance thereof, before all human and transitory good: they exposed their lives, their honor, their liberty, and whatsoever else the present world affords, to all kinds of danger: and they endured the most miserable, and terrible pressures, and torments, that bloody Tyrants and Persecutors, yea, and which Satan himself could inflict upon them, for the testimony of the truth ofCHRIST. And therefore their unanimous sentence, concerning matters divine, hath always been esteemed in the Church of Christ, of greatest authority, next unto the sacred Scriptures.

For the reasons aforesaid, The Church of England, in her public, and authorized Doctrine and Religion, proceedeth in manner following. 1 It buildeth Her Faith and Religion upon the Sacred and Canonical Scriptures, of the holy Prophets and Apostles, as upon her main, and prime Foundation. 2 Next unto the holy Scripture, it relieth upon the consentient testimony, and authority of the Bishops and Pastors of the true and Ancient Catholic Church: and it preferreth the sentence thereof, before all other curious or profane novelties.

The holy Scripture is the Fountain, and lively Spring, containing, in all sufficiency and abundance, the pure Water of Life, and whatsoever is necessary, to makeGOD’ S people Wise unto salvation.

The consentient and unanimous testimony of the true Church of Christ, in the Primitive Ages thereof, is Canalis, a Conduit-pipe, to derive and convey to succeeding Generations, the celestial water, contained in holy Scripture.

The first of these, namely the Scripture, is of sovereign authority, and for itself, worthy of all acceptation. The latter, namely, the voice and testimony of the Primitive Church; is a ministerial, and subordinate rule, and guide, to preserve and direct us, in the right understanding of the Scriptures. The Profession of the Church of England, concerning the former proceeding.

Praefat. To Bishop Jewell his works. This is, and hath been the open profession of the Church of England, to defend and maintain, no other faith, Church, and Religion, but that which is truly Catholic: and for such warranted, not only by the written word ofGOD, but also by the testimony and consent of the Ancient and godly Fathers.

KingJAMES of ever happy memory: The King himself, together with the Church of England professeth: that he will acknowledge such Doctrine only, for true and necessary to salvation, which springing out of the sacred Scriptures, as from a fountain, is derived to these present times, by the consent of the Ancient Church, as by a Conduit pipe.

The Arch-Bishop of Canterbury, at a solemn Visitation, held in the year 1571. sets forth this Canon following: All Preachers within this Province, shall take special care, that they teach, or deliver no other doctrine in their Sermons, to be religiously embraced, and believed by their hearers the people: but such, as being consentaneous to the holy Scriptures of the Old and New Testament, was formerly taught and collected from thence, by the Ancient Fathers, and godly Bishops.

And in this her practice and profession, the Church of England, consenteth with the practice, and rule of the Ancient Church.

Cyril of Alexandria, in the Ephesine Councell. We the Fathers of this Council, following the faith of Divine Scriptures, and of the holy Fathers of the Church, shall obtain the crown of celestial blessedness inCHRIST.

Vincentius Lirinensis. He that desires to continue firm and sound, in right and saving faith, must fence, and fortify his faith, first of all, with the authority of Divine Law: and next to that, with the authority of the Catholic Church.

The same is affirmed by the Fathers of the sixth Council of Constantinople, cap. 19. By Saint Basil. Epist.60.pag.835. And the Ecclesiastical Story reporteth of Gregory Nazianzene, and of Saint Basil, That in their studying the Books of holy Scriptures, they collected the sense of them, not from their own judgment or presumption, but from the testimony and authority of the Ancient, who had received the rule of the true intelligence of Scriptures, from the holy Apostles by succession.

The observation of the former rule, is both profitable, and necessary, for preservation of sound faith, and holy religion, and for repressing of Schism and Heresy: it freeth the Church from scandal, and imputation of novelty: and it addeth reputation and esteem to the doctrine and religion, professed and received upon the said two grounds: and lastly it comforteth Christian people, in their holy profession, and augmenteth their love, and obedience to that faith and religion, which is both consonant to holy Scripture, and which likewise hath approbation, from the Ancient Church.

THESIS 5. Topical or probable arguments, either from consequence of Scripture, or from human reason, ought not to be admitted or credited, against the consentient Testimony, and Authority of the Ancient Catholic Church.

Arguments and objections of this quality, may be false, as well as true: and the Philosopher well observes, that many times, falsa sunt probabiliora veris, Things false are more probable, and have a greater appearance of verity, than things really true. For the Medium or ground of such objections, is not necessary, but contingent: And contingent propositions, are of a dubious quality: and they cause opinion only, and not Divine faith. 2 The admitting, and crediting of Topical arguments, hath in all ages, opened a gap to most pestilential Heresies: namely, to the Heresies, against the blessed Trinity: and against the eternal Deity ofCHRIST. The Pelagian Heresy, concerning Grace and Free-will, and concerning original sin, was grounded upon probable reasons: and so likewise the Heresies of Socinus, and many erroneous doctrines of Pontificians, are in our days, wholly supported, by verisimilous, and probable reasons. And as Clemens Alexandrinus hath well observed: Men are more apt to believe things probable, than verity.

A CONCLUSION FROM THE PREMISES.

T.B. His main Position, concerning the Sabbath, being contrary to the authorized doctrine of the Church of England: and to the consentient and unanimous sentence of the Ancient Catholic Church: Is to be condemned, as false and erroneous, if it shall evidently appear, by the Answers following, that the same is totally grounded upon Objections and Arguments, which are only of a probable, and dubious quality.

T.B. HIS ARGUMENTS AND OBJECTIONS, EXAMINED AND ANSWERED.

In the Solution of the Sabbatizer’s Objections, my method shall be, to examine in the first place, the main grounds and principles, upon which he buildeth, and from whence he deduceth his conclusions. And this being performed, his particular arguments being in number 24. and beginning at the 401 page of his book, will easily be answered. T.B. His principal ground, whereupon he maintaineth his Position, for the necessary and perpetual observation of the Sabbath-day.

All and every one of the ten Commandments are purely, entirely, and properly moral: and there is nothing delivered, or commanded in any one of them, which is Judaical, or legally Ceremonial.

HIS MAIN REASONS.

1 All and every one of the ten Commandments were pronounced, delivered, and promulgate, at one and the same time, and in one and the same manner, namely, by the immediate voice ofGOD, with thundering and lightning, and in the common audience of all the Israelites. Exodus 20:18.

Deuteronomy 5:22. 2 They were all and every one, written or engraved in tables of stone, by the finger ofGOD Himself, Exodus 31:18. Deuteronomy 9:10. Exodus 32:16. & Exodus 34:1. Deuteronomy 10:4. 3 According toGOD’ S own appointment, all and every one of these ten Commandments, were placed in the Ark of the Testimony, within the most holy place of the Tabernacle, Deuteronomy 10:2. 2 Chronicles 5:10 Hebrews 9:4. 4 One and the same proeme, containing a general motive to provoke people to obedience of all and every one of these Precepts, was prefixed before the Decalogue, Exodus 20:2. 5 Many Divines of our own Nation, in Sermons, and in their Expositions of the fourth Commandment, maintain the fore-said Position, affirming with much confidence, that all and every one of the ten Commandments are entirely, properly, and perpetually moral.

HIS ASSUMPTION.

The fourth Commandment, Remember the Sabbath-day to keep it holy, Is one of the ten Commandments, and it is a Precept of principal note, placed in the first Table: and the observation thereof is required in the Law, and in the Prophets with great vehemency: and the transgression punished with much severity, Exodus 35:2. Whosoever doth any work therein shall die, Numbers 15:32. They found a man that gathered sticks upon the Sabbath- day, etc. And all the Congregation brought him without the host, and stoned him with stones, and he died, as theLORD had commanded.

Now from the premises, this conclusion is inferred by necessary consequence: Therefore the fourth Commandment, Remember the Sabbath-day to keep it holy, Being one of the ten, is purely and properly moral, and it obligeth Christians to the obedience thereof, as well as the other nine.

D.B. Of the Sabbath, pag.40. The fourth Commandment can be no more partly Moral and partly Ceremonial, than the same living creature, can be partly a man, and partly a beast. Pag.50. The observation of the seventh day, and also the precise resting from worldly affairs is Moral, neither is there any thing in the Commandment that might intimate it to be Ceremonial.

R.B. against Br.pag.9. The fourth Commandment in every part thereof, and as it is contained in the Decalogue, is Moral, and of the Law of Nature.

Pag.88 The fourth Commandment is part of the Law of Nature, and thus part of the Image ofGOD, and is no more capable of a Ceremony to be in it, thanGOD is.

R.C. Of the Sabbath, pag.54. This fourth Commandment participateth with the three other before, and the six next following, in all the honors and prerogatives, wherein they go before all the Levitical constitutions, for more glorious promulgation and establishment. They were pronounced by the voice ofGOD Himself, immediately unto the people: So was this. They were written in Tables of stone, withGOD’ S finger: So was this. They were put into the Ark: So was this. They were written by the Holy Ghost, in the Book of Exodus jointly together without any mixture of any other with them: So was this also, and set in an high place, before all those of the second Table. But nothing of this is affirmed of the Law of Ceremonies.

I.D. Upon the Commandments pag.129. These reasons do most evidently confirm to the hearts of all GOD’s children: That the keeping the Sabbathday, is a Moral Law, and bindeth us, and all men, to the end of the world, as much as it did the Jews, beforeCHRIST.

D.D. Against Heathering.pag.54. The morality of the Sabbath may be proved from the manner of writing the fourth Commandment. For it was not written in paper or parchment, or upon the leaves of trees, but in Tables of Stone, as the rest of the ten Commandments were, to signify the perpetuity thereof.

Idem. The morality of the Sabbath may be proved byGOD’ S own placing of it, for the Law of the fourth Commandment, is not placed among the Ceremonial or Judicial Laws, as though it had been Ceremonial, or had concerned only the tradition of the Jews, or them especially: But it is placed among the Moral Laws, yea, it is made one of the ten Laws: so that if it were abrogated, there would remain but nine Commandments: and so the Law of GOD were imperfect, which were blasphemy to affirm.

H.B. Dial. Manuscript. These ten Words, or Commandments,GOD Himself by His lively voice spake to the people in the Mount, face to face: Not so the Ceremonial. These ten Commandments were written in two Tables by\parGOD’ S own finger, and that twice: Not so the Ceremonial. The ten Commandments were kept in the Ark, in the Sanctum Sanctorum, within the Veil: Not so the Ceremonial.

HIS INFERENCE FROM THE PREMISES.

The Fourth Commandment, according to the Principles of the Authors aforesaid, is truly, entirely, and properly moral: for it is a precept of the Law of Nature: a part of the Image ofGOD: and no more capable of a Ceremony to be in it, thanGOD is: and it is as gross an absurdity to say, it is partly Moral, and partly Ceremonial, as to say, The same living creature is partly a man, and partly a Beast.

But the fourth Commandment speaketh of a Day, which by divine imposition, was called the Sabbath-day: the same day of the week, on whichGOD Himself rested: and which was observed by the Jews and Israelites under the old Law: The day in which no Manna fell: Exodus 16.

Now from hence it is manifest, and can with no appearance of good reason be denied: That the Saturday of every week, ought to be the Christians’ Sabbath day, as well as it was the Jews’; And on the contrary that the Sunday is, according to the rule of the fourth Commandment, one of the six working days, and no more the Sabbath-day, commanded in the Decalogue, than Thursday or Friday.

T.B. Was so confident in his Position of the Saturday Sabbath, because he supposed the Principles, upon which he grounded his arguments, to have been undeniable, that he breaketh forth into passion, and delivereth two desperate speeches, One concerning his Adversaries, whom he styleth Puritans, that they yielding and maintaining his Principles, and yet denying his Conclusion, deserve to be answered with clubs, rather than with reason:

The other concerning himself, that his conscience was so possessed, with the certainty of this Doctrine, as that he would rather lose his life, and all that he enjoyed in this world, than depart from the teaching and maintaining such an apparent verity.

Answ. The Reader may perceive, by the former disputation, that the whole weight and strength of the Sabbatarian cause, leaneth upon this one pillar, to wit,: The fourth Commandment of the Decalogue, is properly, entirely, and perpetually Moral, and in every respect, both for quality and obligation, equal to the other nine Commandments.

But this Position, (which for many years hath reigned, in Pamphlets, Pulpits, and Conventicles, and is entertained as an oracle, by all such as either openly possess, or do lean towards the Disciplinarian Faction:) is destitute of truth: And to make this appear, I will in the first place deliver a description, and division of the Moral Law, and of Moral precepts: And in the next place set down the formal and essential characters of Laws and Precepts, simply, and eternally Moral: Lastly, I will demonstrate out of the former. That the fourth Commandment of the Decalogue wanting the formal characters of Precepts purely Moral, is in sundry respects of a different quality from the other nine.

A DECLARATION CONCERNING THE QUALITY OF DIVINE PRECEPTS, CALLED MORAL.

Divine Law, called Moral, is a just rule or measure, imposed byGOD, directing and obliging to the obedience, of things holy, honest, and just.

The same is two-fold: Simply Moral, or Moral only by some external constitution, or imposition ofGOD.

Divine Law simply Moral, commandeth or prohibiteth actions, good or evil, in respect of their inward nature and quality.

Divine Laws and Precepts, Moral only, by external constitution, command or prohibit actions, which before the position of the outward Law, are adiaphorous, in respect of their inward nature and quality, or else good or evil only, by reason of some circumstance. For example, to eat the blood of beasts, or to abstain from eating: To worshipGOD at the Temple, or in a private house, or in open fields: To lay aside alms for the poor, upon the first day of the week, or upon the second, or third day.

Again, Laws positively Moral, are either personal only. Genesis 12:1. & Genesis 22:2. 1 Samuel 13:11,19. 1 Kings 13:16. Matthew 10:9. Luke 18:22. Or common and general, either for all mankind, as the law of Polygamy, and wedlock within some degrees mentioned, Leviticus 20:20,21. Or else for one Nation, Republic, or community of people: Exodus 22:3.7, etc.

PROPER CHARACTERS OF LAWS AND PRECEPTS SIMPLY AND ENTIRELY MORAL.

Character 1. In all such Laws and Precepts, the actions commanded or prohibited, are in their inward nature and quality good, or evil, before any external constitution passeth upon them, and secluding and abstracting the positive Law, or external imposition of the Lawgiver.

For example:

To Honor Father and Mother, was an action honest, virtuous, and just, and the contrary was vicious and unjust, before the Law of the Ten Commandments was given at Mount Sinai. Genesis 9:21. unto 28. Sem, Ham, and Japhet, towards their father Noah. Hospitality, Chastity, Fidelity, were inwardly virtuous and good in Abraham, Joseph, etc. Genesis 18:8.

Hebrews 13:12. Genesis 39:6, 8,9. To adore and worship the true and living God, and to teach others to do the like, and to rebuke vice, were pious and righteous actions from the beginning, Genesis 4:4,26. & Genesis 8:20,21. & Genesis 12:7. & 18, 19. & Genesis 5:24. with the Epistle of Jude 1:5,14.

On the contrary: Envy, Pride, Idleness, Adultery, Murder, evil Concupiscence, Theft, Deceit, Oppression, false-Witness, Superstition and Idolatry, Sacrilege; were internally vicious, before the outward Law, Genesis 4:8. & Genesis 12:2. & Genesis 18:15. & Genesis 31:7,30,34. & Genesis 19:5. & Genesis 20:3. & Genesis 30.30, & Genesis 34:2. & Genesis 35:22. & Genesis 37:#28 20:28. & Genesis 38:16. & Genesis 39:7,9,15,17. Exodus 1:11. & Exodus 5:2. Joshua 7:1. & Joshua 24:2.

Charact. 2. Good or evil actions, commanded or prohibited by Laws and Precepts simply moral, may be resolved into some dictates and principles of the Law of Nature, imprinted in Man’s heart at the Creation.

The Precepts of the first Table require, fidelity, reverence, honor, and service in due manner, to be rendered to God Almighty: and they prohibit idolatry, superstition, blasphemy, and profaneness. Now all and every one of these duties, are grounded, and may be resolved into the Dictates and Principles of natural morality. For because the true and livingGOD, is the supreme Lord and Governor, both of the World, and especially of Man: and because man receiveth his being, his power, his preservation, comfort, and happiness from him: and besides, man is in such manner subject to\parGOD, as that this great Lord and King hath absolute power over him, and over all his actions, and He may save or destroy, reward or punish him, according to his own will and pleasure: upon these grounds and reasons, it is most just, safe, and beneficial, according to the rule of natural understanding, that Man, beingGOD’ S Subject, Servant and Creature, do render unto his Supreme Lord and Governor, fidelity, service, fear, reverence, obedience and love. And the holy Scripture, very frequently, upon the former, and upon other such like natural principles, exhorteth man to his duty towards God: and reproveth him for his ingratitude and disobedience. Matthew 1:6. A Son honoreth his Father, and a Servant his Master: If then I be a Father, where is mine honor, if I be a Master, where is my fear? saith the Lord of Hosts. Isaiah 1:3. & Isaiah 5:3. Jeremiah 8:7.

Deuteronomy 30:6. Malachi 3:8. Matthew 18:32.

The duties of the second Table may be resolved in like manner, into dictates and principles of morality. Children receive from their Parents their natural life and being: their education, livelihood, etc. Now natural reason and affection inclines men’s hearts to love, gratitude, and due respect, towards grand Benefactors.

Natural reason persuades man, to love his neighbor because of similitude of kind: because mutual love is necessary for man’s welfare and preservation: and every one desires another should love him: now it is a maxim of nature, that one do to others, according as he would himself be done to.

The negative precepts of the second Table are all and every one grounded upon natural principles: and S. Augustine dissuadeth people from evil concupiscence by this maxim of the Law of Nature: Do not thou covet thy neighbor’s wife, or his goods, etc. because thou thyself art offended, if another man shall covet thine.

Charact. 3. Divine Laws and precepts simply and formally moral, are universal, in respect of persons, and in regard of their perpetual obligation.

For they oblige to obedience or punishment, all and every human Creature having the use of reason: and they oblige in all Ages of the world, and under all religions, or mutations of Temporal, or Ecclesiastical government: that is before the Law, under the Old Law, under the Gospel.

The Jews, the Gentiles, the Graecians, the Barbarians, the Bond, the Free, Princes, Judges, Nobles, Plebeians, Rich-men, Beggars, etc. are equally subject to them: Lastly, they oblige without external promulgation, by a mere impression of nature, seated by GOD, in the conscience: and no authority of Men or Angels can privilege or exempt any from their obligation.

THE CHARACTERS OF LAWS AND PRECEPTS POSITIVE.

That Law is called positive, which is not inbred, imprinted, or infused, into the heart of man, by nature or grace: but it is imposed, by an external mandate of a Lawgiver, having authority to command. And it hath the name positive, from external imposition or constitution: and because it is added to the Law of Nature, and doth not necessarily spring from it.

The Characters of positive Laws, are these, which follow:

Charact. 1. The matter and things commanded or prohibited, by such Laws and precepts, are either in their kind and quality, or in respect of their Circumstances, adiaphorous; that is, neither virtuous nor vicious, but they become good or evil merely by the Law and command of the Lawgiver.

For example: the Fruit of the Tree of knowledge, was in itself, or in respect of the natural quality, good for meat, and pleasant to the eyes: The Lord himself created it. And every creature of God, being rightly used is good in itself, and good to man, Genesis 1:31. & Genesis 2:9. 1 Timothy 4:4 Man’s tasting thereof was a sin, because of the negative precept ofGOD. Genesis 3:17. It was not the natural quality of the fruit, which made Adam and Eve sinners; but only God’s prohibition. Adamum non cibus, sed prohibitus cibus perdidit. The same may be said of Lot’s Wife looking back to Sodom, Genesis 19:26. and of the Prophet, sent to Jeroboam, who was killed of a Lion, for eating bread in Samaria. 1 Kings 13:22.

Charact. 2. The material object, or actions commanded or prohibited, by precepts merely positive, if one separate or abstract the external law, cannot be resolved into any of the natural principles of morality.

For example: The Law of Nature teacheth, that every man shall love, fear, and obey, the Lord his Creator, and Governor: But that Abram must obey GOD, by departing out of Ur in Chaldea, or by offering up his only son Isaac, Genesis 12:1. & Genesis 22:1,2. depended merely upon the Lord’s will, and positive command.

Also, the Law of Nature, prohibiteth one neighbor, to rob or defraud another, and if any offend in this kind, he must make restitution: but that one Israelite robbing or defrauding another, should restore fourfold for one Sheep, or five Oxen, for one that was stolen, was merely positive, Exodus 22:1,3., etc.

Charact.3. Laws and Precepts merely positive, oblige only the persons, the State, or Nation, and Republic, upon which they are imposed by the Lawgiver: or to whom they are published by a legal promulgation: and they continue in force, during such time only as the Lawgiver hath fixed and appointed. Also in many cases they may be dispensed withall, as appeareth in David’s example, 1 Samuel 21:6. Matthew 12:4. and in the Man cured of his infirmity, carrying his Bed upon the Sabbath day, contrary to the divine Law, Jeremiah 17:22. John 5:10.

AN APPLICATION OF THE PREMISES, TO THE LAW OF THE FOURTH COMMANDMENT.

The fourth Commandment of the decalogue, in respect of the literal and particular object thereof: wanteth all the essential characters of divine precepts simply moral. 1 The day of the Week, which is commanded to be kept holy, by resting from servile labor, is the same day, on which GOD himself rested, Genesis 2:2. and which the Jews and Israelites observed, from Moses, until the vocation of the Gentiles.

But secluding and abstracting the divine positive Law, there was no real holiness in this Day, more than in all the rest. Every day of the Week, had one and the same efficient cause, namely, Divine Creation: and all times and things created by GOD, were very good. Genesis 1:31. The Prophet David speaking of all days and nights, saith: The day is thine, and the night is thine, thou hast prepared the lights and the Sun. Psalm 74:16. Every creature of God is good. 1 Timothy 4:4. and as Christ is Lord of the Sabbath, Matthew 12:8. So likewise all days and times, and all other creatures are subject to his providence and dominion. God’s positive precept only, either immediate, as in the Old Law, or mediate by his Church, as in the time of the Gospel, makes one day more holy than another: not by infusing any real sanctity, into the same, but by applying it to a sacred and religious use.

The Sabbath therefore of the fourth Commandment wanteth the first Character of a precept simply and entirely moral. 2 If the Divine positive Law shall be abstracted, the religious, and necessary observation of the seventh Day of every Week, rather than of the first or second, etc. cannot be concluded, or inferred from any principle or dictate of the Law of Nature.

For the Law of nature teacheth, that the true and living God, ought to be worshiped: and that a sufficient and convenient time, is to be set apart for the same.

But the fourth Commandment appointeth the seventh day of the Week: to be an Holy-day, in memory of the Creation, and because GOD himself rested on that Day: and it prescribeth the manner, to wit, by cessation and abstinence from weekly labor: and none of all these particulars, to wit, neither the fixed Day, nor the end, nor the form of observation, are conclusions of the Law of Nature, but they depended merely upon God’s positive Law, and institution. 3 The Law of the Sabbath, wanteth the last character of Divine Precepts formally and simply moral. For it was not published and revealed by promulgation to all mankind, but only to the Jews and Israelites, and Proselytes: the observation thereof, according to the rule of the Law, obliged not perpetually, for in case of urgent necessity it might be omitted, and the Jews themselves, might labor, and war, and fight in battle, and carry burdens, and perform laborious works, Joshua 6:15. 1 Kings 20:29.

John 5:10. But Precepts simply moral, in respect of their negative part oblige perpetually, and they may in no case be transgressed: for it is an infallible maxim touching Precepts purely moral: Praecepta negativa ligant semper & ad semper. Negative precepts have a perpetual Obligation, and they may be transgressed at no time, and upon no occasion. Read the History of Joseph. Genesis 39:9. Romans 3:8.

Out of the former description, of Divine Precepts, simply moral: and Divine Precepts merely positive: This conclusion followeth: That the Law of the fourth Commandment concerning the religious observation of the Seventh Day was not simply moral: because it wanted all the inseparable Characters of such Precepts, and on the contrary, it was only positive, and temporary.

AN OBJECTION AGAINST THE FORMER ARGUMENT.

Although it be granted, that the Law of the fourth Commandment concerning the particular day specified therein, was positive: yet the observation thereof may be perpetual, for the reasons following. 1. The Law of the Sabbath was imposed upon Adam, and upon all his posterity, Genesis 2:2. 2. The whole Law of the Ten Commandments obligeth the Gentiles as well as the Jews. For Christ himself, and after him, the holy Apostles ratified and confirmed every jot and tittle thereof.

Therefore the same may be perpetual, although it be admitted, that at the first institution it was positive. For the will of God the Lawgiver, may make Commandments to be of perpetual obligation, whatever their inward quality is.

Answ.1. The former reply, destroyeth the Tenet both of Saturday and Sunday, Sabbatarians, who affirm that the Precept of the Sabbath, is of the Law of Nature. 2 If it be a Precept merely positive, it can oblige those people only, upon whom it was imposed, and during such time only as the Lawgiver hath appointed. 3 All arguments used, either by Saturday, or Sunday Sabbatarians, to argue that the positive Law of the Sabbath, ought to be observed under the Gospel are of no force, as will appear by the particular examination and solution of them.

AN OBJECTION OUT OF GENESIS 2. VER.2, 3.

T.B. At the Creation, GOD sanctified the seventh day, and made it an Holy-day. And whereas other days were Holy, only by destination, This was such, both by Destination, and also by Consecration: For it pleased GOD to sanctify this Day, at the very Creation of the World, Making Himself our Samplar and precedent in it, and beginning it in his own Person. And this Sabbath of the Creation, was not only exemplary, but also obligatory. For if the ground whereon Moses stood, became holy ground, because of God’s presence there, What shall hinder it, but that in like sort, the day wherein God Himself rested, should forthwith become an Holy day?

D.D. Against Heather.pag.54. The Morality of the Sabbath is proved, from the time it was first instituted and celebrated, and that in man’s innocency, before any Mosaical Ceremony was in use, Genesis 2.3.

D.B. Of the Sabbath, pag.61. It is in express words said in Genesis, that God blessed the seventh day, and sanctified it.

E.E. Upon the Commandments, pag.90.

I.D. Upon the Commandments, pag.125. Adam had by the Law of Nature, to keep a solemn time to the LORD, and by Divine institution, to keep the seventh Day. And the Gentiles always were, and to the end of the world shall stand bound, to keep the Sabbath, by virtue of the first institution, given to Adam, and to all mankind.

R.E. Against Brierw.pag.198. If the Sabbath be instituted in Paradise, and this be exemplary to men, how can it be less than obligatory, though it be not delivered in a form of words, expressly as obligatory?

R.C. Of the Christian Sabbath, pag.83. Maintaineth that Abraham, Jacob, and the rest of the Patriarchs, who lived before the Law, kept the Sabbath, etc.

ANSW. TO THE FORMER ARGUMENT OUT OF GENESIS 2:2.

Three things are delivered in the Text of Genesis, Chap.2.vers.2, 3. 1 God Almighty, on the seventh day, of the week of Creation, had finished the work, which He had made. 2 On the same seventh day, He rested from all His work, which He had made. 3 He blessed the seventh day, and sanctified it, because that in it, He rested from all His work, which He had made or created.

But this Scripture expresseth not the manner, how the LORD sanctified this day, whether by imparting any special virtue to it, above other days: or by dedicating the same to any religious service, to be performed by Adam, in the state of innocency: or whether by an inward decree only, He destined that day, to religious offices, in future time.

Eminent Doctors, both Ancient and modern, are of contrary opinions, concerning this question.

Venerable Beda, and before him, Justin Martyr, Tertullian, Irenaeus, etc. and many other Doctors, both Pontificians, and of the reformed Church maintain, that God sanctified the seventh day, Genesis 2. by His decree and destination only, and not by any present imposition.

And the arguments upon which this opinion is grounded, are very weighty. 1 There is no other means for us to understand, what the will and act of God was, Genesis 2. but only divine revelation: and the holy Scripture, neither makes mention, of any Commandment of God, given to Adam, concerning his resting upon the Sabbath day; neither yet makes any historical narration, of Adam’s, or of any other Patriarch’s observation of the Sabbath-day. Now in cases of this quality, Athanasius his rule is: Quia tacitum est decare, in Scripturis sanctis, certum est, non prius evenisse: Because the holy Scripture is altogether silent in this matter, we may be assured there was no such thing done. 2 It is repugnant to the common sentence of the Doctors of the Church, that GOD Almighty, imposed upon Adam in the state of innocency, any other positive precepts, but one only of abstinence from the fruit of the tree of Knowledge: And from this circumstance, they aggravate Adam’s offense; Namely, that he being charged with one only negative precept of obedience, which was so easy to be observed, became notwithstanding a transgressor. 3 The Law of the fourth Commandment, was not agreeable to the state of innocency. For in that happy state there was no toilsome labor, for man or beast: The earth required not the work of laborious hands, for freely by God’s blessing and command it brought forth fruit, so that man needed not be weary in working. Sweat of face entered into the world after the fall, Genesis 3:19. And before the fall, man’s labor was matter of delight and pleasure: Besides, being a free-man, he might intermit labor at any time, when himself pleased. Neither yet was there any necessity of having one set day in every week, for performing religious offices: For as Tertullian observeth, Vivebat homo in Paradiso, fruens Deo, de prosimo amicus :

Man lived in Paradise, in a fruition of GOD, and as a familiar friend. Quamdin in Conditoris sui obedientia perstitit, in suavissimo contemplationis Divinae lecto requievit: Nullam in animo poterat sentire esuriem, et omnem quae ex carne nascitur ignorabat passionem. So long as he persisted in the obedience of his Maker, he enjoyed continual rest, in the sweet bed of divine contemplation. He could feel no spiritual hunger, and he was ignorant of all fleshly and carnal passion. Lastly, all God’s creatures were as living books, to preach to man, the Majesty, and bounty of the Creator. The Law therefore of the fourth Commandment requiring cessation from toilsome labor, for man himself, for beast, for Ox and Ass, for man-servant, and maid-servant, and for the stranger within the gates, could not be in force, or of any use in the state of innocency: Because in Paradise there were no servants, or bond-men, no persons or other creatures needing a weekly Sabbath, or day of rest from toilsome labor: neither was there any necessity of having a set day, for spiritual contemplation.

Fourthly, The most Ancient Primitive Fathers affirm, that none of the Patriarchs, living before Moses, observed the Sabbath-day.

Justin Martyr. In the days of Enoch, people observed not Circumcision, or the Sabbath.

Before Abraham there was no use of Circumcision, nor before Moses, of keeping holy the Sabbath.

Before Moses, none of the Righteous observed the Sabbath: neither received they any Commandment to observe it.

Tertullian. Enoch, Noah, Melchisedech, Abel, etc. observed not the old Sabbath.

Melchisedech God’s High Priest, was elected to the office of Priesthood, being uncircumcised, and without Sabbatizing, or keeping holy the Sabbath. And from hence it appeareth that the observation of the Sabbathday was temporary.

Iren. Abraham believed God, and it was imputed to him for righteousness, before he was circumcised, and without observation of the Sab.

This Father in the same place treating of Circumcision, and the Sabbath, saith as followeth: Sed & reliqua omnis multitudo eorum qui ante Abraham fuerunt justi, & eorum Patriarcharum qui ante Mosen fuerunt, sine hiis quae praedicta sunt, & sine lege Mosis justificabantur. Likewise the whole multitude of just men, which were before Abraham, and all the multitude of Patriarchs before Moses, were justified without these things, of which we spake before (circumcision, and the Sabbath) and without Moses’ Law.

Eusebius. Melchisedech the servant of the most High God, etc. was neither circumcised in his body, neither was he taught at all what the Sabbath was:

And in like manner blessed Job.

There was no Circumcision of the body, nor observation of the Sabbath, among them (Patriarchs) like as there is none among us.

Damascen. Before Moses’ Law, and Scripture given by Divine inspiration, the Sabbath was not consecrated unto God. But when the Scripture, divinely inspired, was given by Moses, the Sabbath was made sacred to God, and that people might be exercised in Meditation of Scripture.

Now from the Premises, our Reader may well observe, that it is a question Problematical and dubious, whether the observation of the Sabbath was imposed upon Adam, and his posterity in Paradise. For there are no commanding or imperative words, nor any sentence declaring, or signifying a Precept, in the Text of Genesis the second: And many learned Authors, ancient and modern, both Pontificians, and men of note and quality in the reformed Churches, are of diverse opinions touching this question.

Alexander de Hales, a famous and Ancient School-man, saith: Etsi ante legem esset inspirata observantia Sabbati secundum rationem honesti, hoc est digne fieri; non tamen secundum rationem praecepti, hoc est debite fieri, sed hoc modo proponitur in lege. Although it was inspired before Moses’ Law, that the observance of the Sabbath was agreeable to honesty, and was worthy to be done: yet it was not delivered by way of precept, or as a thing to be done of duty, but it was thus propounded in the Law.

Franciscus de Petigian, a Scotist, saith, that the more common opinion of Divines is, that the observation of the Sabbath was not commanded before Moses’ time.

Many Divines also of our profession affirm the same: Musculus in his Common places: Gomarus in two several Treatises, written of that argument. The Professors of Leiden make it doubtful, whether the Patriarchs before the Law observed the Sabbath or not: and that it may be, the institution of it began, Exodus 16:5 and not before.

Being therefore a matter doubtful and uncertain, whether the Sabbath of the fourth Commandment had his beginning in the second of Genesis: It is repugnant both to the rule of good reason, and of sound Divinity, to ground the necessary and perpetual observation of this day, upon such a dubious and controverted principle.

Lastly, if it could be clearly and effectually proved, that the Law of the seventh day Sabbath was given to Adam in Paradise, before his fall, or out of Paradise, after his fall: And likewise, if it were certain, that the holy Patriarchs, Abel Enoch, Noe, Abraham, etc. observed the same: This affordeth not sufficient demonstration, that the Law of the Fourth Commandment concerning the seventh day Sabbath, is simply and perpetually Moral, or a precept, or a necessary conclusion of the Law of Nature. For supposing, divine institution in Paradise, or out of Paradise, and likewise a continued observation by the Patriarchs: This can reach no higher, than to make it a Divine positive Law, necessary to be obeyed, during the time GOD Himself appointed.

In Paradise there was a positive Law, concerning the Tree of Knowledge:

Therefore, the imposition of positive Laws, was not repugnant to the state of man in Paradise.

After the fall of man, the holy Patriarchs received positive precepts, concerning abstinence from the blood of beasts: concerning the difference of clean and unclean beasts: concerning sacrifices, etc. For the Patriarchs observed not the ordinances by chance-medly, neither did they forge or invent them by their own imagination, or by their own natural and human wisdom: But they being Holy Prophets, (Epist. Jude 5. 14. Genesis 9:25,26. Genesis 20:7. & Genesis 27:27. & Genesis 49. per totum) they received the Law of Sacrifices, and other positive Laws by Revelation, by Oracle, and by Divine Inspiration.

If therefore it could be proved, that the Patriarchs living before the Law observed the Sabbath: they observed the same, only as a Divine positive Law, to wit, in such wise as they kept the law of abstinence from blood, and the law of burnt sacrifices. Read before pag.34. where I have made clear demonstration, that the Law of the old Sabbath was a positive law.

T.B. If the ground whereon Moses stood, became holy ground, because of GOD’s presence there: what shall hinder it, but that in like sort the Day wherein GOD Himself rested, should forthwith become an Holy-day?

Answ. The ground whereon Moses stood, Exodus 3:5. was at that present time an holy place, because of the divine apparition of the Angel, who represented the person of GOD himself: And because the holy Angel declared, that the same should be so esteemed. But this holiness, was only temporary, and continued no longer, than until the vision and Oracle of that present time was ended: and then afterwards at the giving of the Law, it was sanctified again, Exodus 19:23.

In like manner, the seventh Day of every Week was holy in the time of the Law, and for the whole time it pleased GOD to have it so: but it is impossible to prove, by the former comparison, that the seventh Day must be a perpetual Holy-day, unless it be first proved that the Law of the Old Sabbath is eternal. For if it be only a precept positive, then it can oblige no other people than those to whom it was revealed, nor for any longer time, than the Lawgiver hath appointed.

HIS GRAND OBJECTION OUT OF EXODUS 20. DEUTERONOMY 5. ETC.

The Precept of the Sabbath, was delivered in Mount Sinai, with the other nine Commandments. It was uttered and pronounced by GOD’s own and immediate voice, with the same Majesty, terror, and all circumstances of the other nine: to wit with thundering, lightning, sound of the Trumpet, fire, and smoke, earthquake, Exodus 19:16,18. and in the common audience of all the people.

The same was written and engraved in stone, in the first Table, with the finger of GOD.

By the Commandment of GOD, it was afterwards placed within the Ark of the Covenant as well as the other nine.

The general preface or proeme of the ten Commandments, was prefixed, and had the same reference to this precept, which it had to all the rest.

Therefore, if the other nine Commandments for these reasons, are simply and eternally moral, the 4th Commandment concerning the Sabbath, must likewise be so.

Answ. If this Argument have any weight, it concludeth for the Saturday Sabbath: and not for the Sunday, or Lord’s-Day. It maketh some noise in a popular auditory, but being examined, it hath no more strength, than a broken reed. For the antecedent or leading part, namely, that God himself immediately uttered the Ten Commandments, is dubious, and controverted, and the inference likewise is not necessary. 1 The Antecedent is dubious for this reason: many texts of holy Scripture, and many profound Doctors affirm, That the Lord himself did not utter and pronounce, the ten Commandments with his own voice, but by the ministerial voice of his Angel.

Acts 7:38. This is he that was in the congregation in the wilderness with the Angel, which spake to him in Mount Sinai, and with our Fathers.

Acts 7:53. Which have received the Law, by the ordinance of Angels, and have not kept it.

Galatians 3:19. Wherefore then serveth the Law? it was added because of transgressions, till the seed should come, to whom the Promise was made, and it was ordained by Angels in the hand of a Mediator.

Hebrews 2:2. If the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, etc.

John 5:37. The Father himself which sent me, hath borne witness of me: you have neither heard his voice at any time, nor seen his shape.

Now whereas in many places of the Law it is said; that God himself uttered the words of the Decalogue with his own voice, Exodus 20:19.

Deuteronomy 5:22. This proveth not, that God Almighty pronounced them immediately, for we find in holy Scripture, that when holy Angels, or Prophets, were the immediate persons which uttered and delivered the vocal and external sound of words, the Lord himself is reported to have spoken unto men. Genesis 18:2,13. Exodus 3:2,6 7.

Saint Augustine is resolute, that Almighty GOD himself, in the Time of the Old Testament, did not speak to the Jews and Israelites, with his own immediate voice, but only by his Angels, and by his Prophets.

And when the Heretic objected, Cur ergo scriptum est, dixit Deus, & non dixit Angelus? his answer was, Quia cum verba judicis praece prociat, non scribitur in gestis, ille praeco dixit, sed ille judex qui imperavit ut diceret. Wherefore then was it written, GOD spake, and not rather an Angel spake: because when in the place of judicature, the Cryer pronounceth the decree, and sentence of the Judge, it is not recorded in the Acts or Court Rolls, the Cryer delivered this sentence and decree, but the Judge who commanded the Cryer to proclaim it.

And again in the same passage: Sicut verbum Dei est in Propheta, & recte dicitur, dixit Dominus, quia verbum Dei quod est Christus in Propheta loquitur veritatem; sic & in Angelo ipse loquitur, quando veritatem Angelus annunciat: Et recte dicitur, Deus dixit, & Deus apparuit, cum illud dicatur ex persona inhabitantis Dei, illudex persona servientis creaturae. Even as by reason the word of God is in the Prophet, it is truly said, the Lord speaketh, because the Word of GOD CHRIST, speaketh verity in the Prophet: and likewise when an Angel annunciates truth, it is rightly said, the Lord speaketh, or the Lord appeareth; because the one of these is spoken in respect of the Divine Person, who inhabited in the Angel: and the other is spoken, in respect of the person of the Creature, who for the present was God’s Minister and Ambassador. To the same purpose speak S. Hierome, Dionysius Areopagita, Gregory the Great, in Moralium Praefatione, capite primo.

But if it shall be granted that God himself, Immediatione virtutis, & immediatione suppositi , not only by his suggestion, but also immediately in his own person, uttered and proclaimed all the words of the Decalogue, and consequently, all the words of the fourth Commandment: This will not confirm that Precept to have been simply moral. For what sufficient reason can be rendered, why GOD Himself may not deliver a positive Precept by his immediate voice, as well as a Precept simply moral? God Almighty spake to Abraham nine several times in the Book of Genesis He spake likewise frequently to Moses: and to Job, and to his three friends, Job 38:1. & 42:7. and to Elias, 1 Kings 19:9,12. and to David, 1 Samuel 23:12. & Samuel 30:8,10.

At the delivery of the Levitical and Judicial Laws, the Lord himself spake to Moses, * face to face, as a man useth to speak to his friend, Exodus 33:11. and * mouth to mouth. Numbers 12:8. Deuteronomy 5:31. Stand thou here with me, and I will tell thee all the Commandments, and the Ordinances, and the Laws which thou shalt teach them, Exodus 20:21,22.

But this immediate and personal speaking of God Almighty to Abraham, Job, Moses, etc. made not all his Precepts and dictates, delivered in this manner, simply and eternally moral: for some of them were personal, Genesis 17:1. and many of them were ceremonial, and judicial. 2 If the Lord’s immediate or vocal pronouncing the Law of the fourth Commandment, proveth it not to be simply and perpetually moral: then the writing, and engraving thereof, with the finger of God in a Table of stone,: and the placing of it in the Ark of the Covenant, are not sufficient to prove it to be such.

For these were only circumstantial accidents, which made no alteration of the internal, and natural form or quality of the material object of this Commandment: and Aaron’s Rod, and the pot of Manna, were placed in the Ark of Testimony, as well as the Law of the fourth Commandment.

Hebrews 9:5. The Book of Deuteronomy also, not being totally moral, was placed in the side of the Ark of the Covenant, Deuteronomy 31:26.

H.B. (dialog. manuscript.) Writing the ten Commandments in stone, was a note of their perpetuity, Job 19:24. O that my words were now written, O that they were written even in a Book, and graven with an Iron Pen in Lead, or in stone forever!

Answ. Writing the ten Commandments in stone, was a figure and represent of hardness of heart in the Israelites, 2 Corinthians 3:14. Zechariah 11:19. & 36:26. and not of the perpetual obligation of the fourth Commandment.

For Joshua, wrote upon stones, a rehearsal of the Law of Moses, in the presence of the Children of Israel, Joshua 8.32. But a great part of Moses’ Law was Positive, and legally ceremonial. 3 The Proeme of the Decalogue, confirmeth, not the natural and perpetual morality of the fourth Commandment. For besides, that this Proeme had special relation to the Children of Israel, whom God delivered out of AEgyptian bondage, and was used as a special motive, to that stiff necked Nation, to persuade them to obedience: We read in Deuteronomy the same motive used by Moses, to persuade the Israelites to observe the whole Law, both moral; and ceremonial, and judicial. Deuteronomy 6:20. When thy son shall ask thee in time to come, what mean these Testimonies and Ordinances, and Laws, which the Lord our God hath commanded you? 21.

Then thou shalt say unto thy son, we were Pharaoh’s bondmen in AEgypt, but the LORD brought us out of Aegypt, with a mighty hand. 22. And the Lord shewed signs and wonders, great and evil, upon Aegypt, and upon Pharaoh, etc. 24. Therefore the Lord hath commanded us to do all these Ordinances, etc.

AT A PRIVATE CONFERENCE ARGUED IN MANNER FOLLOWING.

It is found in Scripture that GOD himself wrote some Laws, and Moses wrote other. But Moses wrote such Laws as were temporary, and therefore abolished under the Gospel. And GOD himself wrote not in Tables of stone any Temporary Law, but every one of the Laws written by him were eternal.

Now the Law of the Sabbath, was one of GOD’s Laws, written in the very heart of the Decalogue, with his finger.

Therefore this Law of the Sabbath was simply and eternally moral.

Answ. GOD’s writing of some Laws, and Moses’ writing of other Laws, made not a formal difference betwixt all the Laws which were written according to this divers manner. For many Laws written by Moses in the Decalogue, were properly and perpetually moral. Deuteronomy 15:7.8. If any of thy brethren with thee be poor, etc. Thou shalt open thine hand unto him, and shalt lend him sufficient for his need. Leviticus 19:17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbor, and suffer him not to sin. Deuteronomy 10:19. Love ye the stranger, etc. Leviticus 19:14. Thou shalt not put a stumbling-block before the blind. 2 Concerning GOD’s own writing of Laws, there can no sufficient reason be rendered: wherefore a temporary precept, may not as well be written with his finger, as delivered by his internal inspiration. 3 GOD’s writing, was his forming and creating, by his power, the external characters, letters, etc. of the ten Commandments. But it appeareth by the example of Jonah his Gourd, Chap.4.6. and many other instances, that all things immediately formed, and created by God, are not eternal. 4 If GOD’s immediate speaking and writing argueth precepts thus spoken and written, to be perpetually moral: Then his not writing of Precepts, argueth them to be temporary. For proper signs and affections conclude both affirmatively, and also negatively. For example: Michaiah the son of Imlah, was a true Prophet, because he was inspired by God. But Zidkiah the son of Chenaanah, was not a true Prophet, because he was not inspired by God. 1 Kings 22. Aaron and his sons were Priests of the Lord, because they were called and anointed according to the law and commandment of GOD: But Korah, Dathan, etc. were not the Lord’s Priests, for they received no such calling and unction.

In like manner, if the LORD’s immediate speaking, uttering, and writing, doth conclude by a necessary inference, that all Precepts uttered and written in this manner, are simply and perpetually Moral: Then on the contrary, all Precepts wanting this, are merely temporary. But the falsity hereof is evident, by many instances: namely, Be not drunken with wine, wherein is excess: Let not the Sun go down upon your wrath. Be not Forgetful to lodge strangers. Forgive one another your trespasses. Let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying. Matthew 10:16. Be ye wise as Serpents, and simple as Doves. Ib.12.36. Of every idle word that men speak, they shall give an account, at the Day of Judgment.

Now although these, and many other such like Commandments, were not immediately pronounced, by GOD Almighty, nor written with His finger in Tables of stone; They are notwithstanding simply and eternally Moral. And from hence it is evident, that the Lord’s immediate writing, etc. is not an inseparable property, of Precepts purely and perpetually Moral: But notwithstanding this, they may be positive and temporary.

HIS OBJECTION OUT OF MATTHEW CHAP.5. VERS.17, ETC.

Matthew 5:17. Think not that I am come to destroy the Law or the Prophets: I am not come to destroy them, but to fulfill them. 18 . For verily I say unto you, till heaven and earth pass, one jot or tittle shall in no wise pass from the Law, till all be fulfilled. 19 . Whosoever therefore shall break one of these least Commandments, and teach men so, he shall be called the least in the Kingdom of GOD: But whosoever shall observe and teach them, the same shall be called great in the Kingdom of GOD.

By the Law here, CHRIST understandeth the Moral Law: for the same is it He expoundeth, in the verses of the Chapter following: And sure I am, the Sabbath-day is not less, than one of the jots and tittles of the Law, pag.118.

I cannot devise what should be more plain and pregnant, for the maintenance of this ordinance of GOD’s Moral Sabbath, than this Text, pag.451.

CHRIST in this Text ratifieth the whole Decalogue, and every jot and tittle thereof, and He teacheth that the same shall continue for ever, or until the Word be destroyed.

The fourth Commandment therefore, and every branch thereof, being one of the Precepts of the Decalogue, is totally and eternally Moral.

R.C. Of the Sabbath, pag.63. In this Scripture, three things are considerable: First, what is meant by these Commandments; And Interpreters deliver, they are the ten Commandments. Secondly, by the least Commandment, is meant any one of the ten, which should be slighted or dis-esteemed. Thirdly, this speech was not confined to our SAVIOUR’s natural life, only, but it is to be extended to all succeeding ages, and future times.

ANSW. TO THE GRAND OBJECTION OUT OF MATTHEW 5:17, ETC.

The subject of our Savior’s Doctrine, Matthew 5:17,18. is not the Decalogue only, but the whole Law of GOD contained in the Pentateuch, and also the whole doctrine and the Predictions of the holy Prophets, who lived beforeCHRIST. 1 The words of the Text are, I am not come to destroy the Law and the Prophets. But the Law and the Prophets are of larger extent, and contain more than the Decalogue. Matthew 11:13. All the Prophets and the Law prophesied until John Luke 24:44. All things must be fulfilled which were written in the Law of Moses, and in the Prophets, Luke 16:16. The Law and the Prophets endured until John 17. Now it is more easy that heaven and earth should pass away, than one tittle of the Law should fail.

Secondly, The whole Law and Doctrine which our Savior came to fulfill, and not to destroy, is the subject of His speech, Matthew 5:17.

But our Savior came to fulfill the whole Law of the Pentateuch, and all things prophesied, and foretold by the Prophets. And although He disannulled the old positive law, in respect of observation, in the time of the Gospel: Yet He established and confirmed the lawful use thereof in the Christian Church: and the obedience of all such spiritual and evangelical duties, as were signified and prefigured by the Rites, and Ceremonies of the Law. 1 Corinthians 5:8. Romans 2:29.

Thirdly, All the Commandments specified by CHRIST, Matthew 5. were not delivered by GOD Himself in Mount Sina, Exodus 20 For verse 39. it is thus written: I say unto you, resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also: And if any man will sue thee at the Law, and take away thy coat, let him have thy cloak also: And whosoever will compel thee to go a mile, go with him twain. Give to him that asketh, and from him that would borrow of thee, turn not away. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which hurt you, and persecute you.

Fourthly. The verb *, Matthew 5:17. I am not come to destroy the Law, etc. signifieth in holy Scripture, to annihilate, to demolish or pull down, and to make frustrate.

Matthew 24:2. There shall not one stone be left upon another, which shall not be demolished, *.

Ezra.5:12. The King of Babylon destroyed, demolished this house, *.

Acts 5.38. If this counsel or this work be of men, *, it will be frustrate, and come to nothing: But if it be of GOD, you cannot * destroy it, or bring it to nothing. Now this being the signification of the word *, to destroy: It is inconsequent to argue, That because our Savior came not to destroy the law and the Prophets, or any jot or tittle thereof, by annihilation, or making them frustrate, or of no use in the Christian Church: Therefore He maintained the Moral obedience, and observation of every part and precept thereof. For after He had fulfilled the whole Law, and Prophets, by His own personal obedience: And performed likewise all things, which were fore-told and written of Him, in the Law and the Prophets: He freed and delivered the Christian Church, from the external observation and obedience of all such legal precepts, as were not simply, and formally Moral: Nevertheless, He maintained the honor of the old Law: and of the doctrine contained therein: also, He inspired His Apostles to teach His Church the true sense and understanding, and to declare the right end, and use of that Law: and He maintained the reading, and expounding of the Law and the Prophets: And by His Divine providence, He preserved the Scriptures of the old Testament, and every jot and tittle thereof, from being lost or destroyed, by tyranny of Persecutors, fraud of Heretics, or by negligence of profane persons.

Lastly, Our Sabbatizers must first of all make remonstrance, That the fourth Commandment of the Decalogue is simply and formally Moral:

Before they presume to affirm, that the same is a part, jot, or tittle of that eternal Law which CHRIST commandeth to be observed in the Christian Church, to the world’s end, Matthew 5:19.

HIS ARGUMENT FROM THE EXAMPLE, OR PRACTICE OF CHRIST AND THE APOSTLES.

T.B. Our Savior Himself during His abode in this world, constantly observed the Sabbath day, to wit, the seventh day of every week, the old Sabbath day. So likewise the holy Apostles both before, and after the Resurrection of CHRIST, observed the very same day: Acts 13:14.44. & Chap.16.13. & Chap.18:4. And they did this constantly, Acts 17:2. Paul, as his custom was, *, went in unto them three Sabbath-days, and disputed with them by the Scriptures.

D.B. Of the Sabbath.pag.23, 24. Our Savior CHRIST and all His Apostles established the Sabbath by their practice. For they upon the Sabbath ordinarily enter into the Synagogue of the Jews, and preach unto the people, doing such things on those days as appertain to the sanctifying them according to the Commandment. And this they did, not once or twice, but continually and ordinarily, shewing the ordinary continuance of the Sabbath and the sanctifying it.

Answ. The reader may observe by this latter passage of D.B. out of what armory T.B. borrowed his weapons to fight against the Church, for the setting up of the seventh-day Sabbath. For if the practice of Christ himself whiles he was under the Law, and of the Apostles before our Savior’s Passion, and for some space of time after his resurrection, shall be a perpetual moral rule, obliging all succeeding Ages to the observation of the Sabbath of the fourth Commandment: Then it cannot be denied, but that the Christian Church stands bound, to keep holy the same Sabbath which Christ observed.

But passing by this gross Paradox, my answer is: 1 That our Savior in his own person, during the time of his humiliation, duly observed the Sabbath of the fourth Commandment, and all other legal rites and observances, because he was under the Law, Galatians 4:4. He was circumcised, Luke 2:21. He went up to the Passover, and to other legal Festivals, Matthew 26:17. John 2:23. & Chap.5:1. & Chap.7.37. He sent the Lepers to the Priest, to offer for their cleansing, as Moses had commanded, Luke 5:14. and therefore D.B. might from our Savior’s example, as well have concluded for the observation of all legal festivals, and the whole Law of Moses, as for the seventh day Sabbath of the fourth Commandment.

Besides it is observed by the Fathers, and it appeareth by many speeches and actions of Christ, that he esteemed not the Law of the Sabbath, to be an eternal Law: or of the same quality with the other precepts of the Decalogue: for it is simply and universally unlawful, to transgress, or to commit any thing repugnant, to the first three precepts, or to the six latter, namely, to worship any other Gods, or to use God’s name irreverently, or to set up Idols, or to commit adultery, and to bear false-witness, etc.

But on the contrary, our Savior’s Doctrine, and his practice teacheth, that it was in many cases, and upon sundry occasions lawful to perform servile and secular works, and to do things repugnant to the letter of the Law of the 4th Command. John 5:9,10. Matthew 12:1,2,3,5. Mark 2:23. John 7:27. And from hence the Fathers infer this observation: That Christ by his words concerning the Sabbath, and by many of his actions upon that day, did signify and foretell the cessation and expiration of the Sabbatical Law, in the time of grace.

The holy Apostles after the resurrection and ascension of CHRIST, preached the Gospel in Synagogues upon the Sabbath days: not to signify the perpetual morality of the seventh day Sabbath; but to the end that they complying with Jews and Proselytes, in this observance might obtain familiar access, and gain opportunity to instruct them in the Christian Faith, and by little and little, to teach them the cessation of the Old Law. Neither did they deal thus in the matter of the Sabbath only, but for a time they condescended unto them, in the use of some other legal observances. For Saint Paul himself, who was most adverse to legal ceremonies, saith in manner following: Unto the Jews I became as a Jew, that I might win the Jews: to them that are under the Law, as though I were under the Law, that I may win them that are under the Law, 1 Corinthians 9:20.

Saint Augustine renders another reason, for which the Apostles observed some legal rites, and ceremonies for a time. Namely, to signify the difference betwixt legal rites, and Heathenish superstition, God himself being the Author of the one, and Satan of the other: And he addeth: that because GOD himself was the Author of all the legal Ordinances, the holy Apostles were willing to yield unto them an honorable Funeral, after the time that their obligation was fully expired in Christ.

HIS OBJECTION FROM THE PRACTICE OF THE PRIMITIVE CHURCH, FOR SUNDRY AGES AFTER CHRIST.

The more pure Primitive Churches, so long as they retained their best or spotless purity, observed the Sabbath-day, pag.79 & 488.

It was in use in the Primitive Churches after Christ, for three or four hundred years: namely, so long as the Church retained her best purity: and until corruption and Popery came in.

This Day was observed at the Council of Laodicea: and this Council was the first, that did cast an aspersion of Judaism upon the keeping of that Day, pag.483. This Council made a schism and rent, from the most ancient and purest Churches which lived before them: and the religious observance of the old Sabbath, hath now lyen [lain] buried 1200. years, ever since that wicked and schismatical Decree, of the Council of Laodicea, pag.611.

Answ. It is formerly declared, in the first part of my answer, that T.B. his position concerning the seventh day Sabbath, is repugnant to the unanimous sentence of all the Primitive Fathers. And it is impossible to demonstrate, that any Ancient Churches or Fathers, favored the same.

Some Primitive Churches, which had Jews and Proselytes in their Christian assemblies, made the Saturday of every week an Holy-day, upon the same reasons the holy Apostles had formerly done: But these Churches did in like manner observe the Lord’s-day, for a weekly festival: and as I shall afterwards prove, they preferred the Lord’s-day, and esteemed it more honorable than the Sabbath: neither did they observe, either of these days, after the Law or Rule of the fourth Commandment. For they ceased not from all worldly labor and negotiation, by the space of the whole day: but when religious offices appointed by the Church were finished, Christian people had liberty, to work and to labor in their callings.

Ignatius ad Magnes. Let not us Christians observe the Sabbath after the Jewish manner, by rejoicing in idleness: because the divine Oracles say: He that will not labor, let him not eat: and thou shalt eat thy bread in the sweat of thy face.

S. Ambrose Epist.72. Now under the Gospel, we observe, that this day, (to wit the Sabbath day) is deputed and made free, to carry burdens, and to exercise worldly business.

S. Athanasius. tr.d. semente. It is permitted unto us, and to all people else, to work and labor on the Sabbath day, by reason that all we are in these days a royal Priesthood. 2 . The Sabbath was not made a weekly festival, universally, or in all primitive Churches, but only in some of them: for at Rome, Alexandria, and throughout Africa, it was a working-day.

Justin Martyr, was an inhabitant and Professor in the Church of Rome: and at Rome the Lord’s-day was observed for religious assemblies: and likewise at Alexandria: and in Africa: and in these Churches the Sabbathday was a fasting-day: and therefore it could be no Holy-day, because of the precept of the Primitive Church, which prohibited that any festival day, should be an ordinary fasting day.

CONCERNING THE COUNCIL OF LAODICEA.

1 T.B. Affirmeth that this Council was held in the year of our Lord, 364. but both he, and the Authors which he followeth, are deceived in this matter of Chronology: for this Council was held before the first Nicene, and in the days of Pope Silvester the first: as the Authors cited in the margin have proved. 2 This Synod, as it is very ancient, so likewise it hath always been reputed Orthodoxal, and sundry good Decrees and Canons are found therein: and by name, one Canon touching the Canonical Books of the Old Testament: and another which condemneth the invocation and religious adoration of Angels. 3 The Fathers of this Synod, were not schismatical, or novellists in the matter of the Sabbath: for they maintain no other Doctrine concerning this question, than Justin Martyr, Tertullian, Origen, etc. have in substance delivered concerning the same. And Justin Martyr who lived 150. years before this Synod, reporteth, that a question was made in his time, Whether a Christian which observed the Sabbath, might be admitted to the holy mysteries or not? Therefore the Fathers of the Council of Laodicea, were not the first Authors, who condemned the religious observance of the Old Sabbath.

HIS OBJECTION OUT OF S. IGNATIUS

Ignatius in his Epistle to the Magnesians, exhorteth them to keep the Sabbath-day: and he calling the Sunday or Lord’s-day, the Queen and Princess of Days: signifieth thereby, that he leaveth an higher room for the Sabbath-day, and that he accounted it, the King and Prince of days.

Answ. S. Ignatius the Martyr in his Epistle ad Magnes. writeth as followeth: *, etc. after the Sabbath-day, or instead of the Sabbath-day, let every friend of Christ *, keep holy day * the LORD CHRIST His Day, in memory of CHRIST’S Resurrection: For the same is Queene, and Lady, Princess of Days: that Day which the holy Prophet expected and longed for, when he said in the Title of the Psalm [Psalm 12,11 in the Vulgate], In finem pro octava: the Day wherein spiritual life received beginning, and Death was vanquished by Christ.

This Encomium which the holy Martyr Ignatius hath stamped as an honorable Character upon the Lord’s Day, declareth what esteem the Primitive church entertained of this Day. For Ignatius lived at least thirty years in the days of S. John the Evangelist, and was his Auditor. (as shall hereafter be declared) and he was a faithful observer of apostolical constitutions.

And whereas T.B. imagineth, that Ignatius styling the Lord’s-day *, the Queen, intended thereby to exalt the Sabbath Day, and to make the same the chief and King of days: This conceit proceedeth from partial ignorance: For the Rabbins who doted upon the Sabbath-day, styled the same * the Queen of days: and the Poet intending to shew the excessive esteem which money was in, saith, Regina pecunia; and the Philosopher, justitia Regina omnium virtutum; and the Orator, Regina eloquentia; Queen money, Queen justice, Queen Eloquence, etc. Therefore the Title of Queen is given by Ignatius to the Lord’s-day, not by way of derogation and diminution, but to signify the eminent and transcendent honor of the Day.

HIS AUTHORITIES OUT OF S. ATHANASIUS EXAMINED.

T.B. Athanasius who lived in the year 300, doth not only and barely avouch, that Christians in his time, kept the Sabbath-day: but he doth moreover justify their keeping of it. For whereas some might object unto him, That the keeping of the Sabbath is Judaism; this godly Bishop foreseeing this objection, saith; We assemble together on the Sabbath-day, not as we were infected with Judaism: but therefore we assemble on this Day, that we may worship Jesus, the Lord of the Sabbath.

The judgment therefore of this godly Bishop was, that a Christian Church might sanctify the Sabbath-day, without any taint or tincture of Judaism.

Saint Athanasius is orthodoxal every way, both concerning the Sabbath, and the Lord’s-day. For in a special Treatise, *, He maintaineth, that the Sabbath-day, and Circumcision are both of them legal observances: And that neither of them is in force under the Law of grace.

During the time and continuance of the first Age, the law of the Sabbath and of Circumcision was in force at Jerusalem: *, etc. But when the new Generation came in, after the Resurrection of CHRIST, the old Sabbath ceased to be in force. Hereupon, since the new Creation *, we Christians observe not the day (of the Sabbath) as in former times: but we expect an eternal Sabbath, wherein the new creature shall never end. Wherefore, the LORD commandeth not the new creature to keep the Sabbath-day: for the LORD’s day in which the new creation began, hath put an end to the Sabbath.

The same Father in an Homily, * d. Sement. delivereth the same doctrine touching the Sabbath: his words are: When we Christians assemble, or come to Church upon the Sabbath day, we do not thus, because we are any ways sick, or infected with Judaism, (*) but to honor the LORD JESUS, who is the Lord of the Sabbath. In the old time of the Jews, the Sabbath was highly esteemed:

But now under the Gospel, *: the Lord hath changed or translated it into the Lord’s day. For the old Sabbath appertained to the pedagogy and rudiments of the Law: and therefore when the great Master came, and fulfilled all that was prefigured by it, it then ceased, even as a candle is put forth, at the rising and appearing of the Sun.

Now it appeareth by these testimonies of Athanasius, that in his age, the observation of the Sabbath-day, by virtue of the fourth Commandment, was condemned of Judaism: and that the Lord’s-day, upon which our blessed Savior arose from the dead, to enlighten all people sitting in darkness, was observed weekly for religious and ecclesiastical offices in the Church.

HIS OBJECTION OUT OF THE ECCLESIASTICAL HISTORY.

Socrates Eccles.hist.lib.6.cap.8. Assemblies were wont to be held in Churches upon the Sabbath-day, and upon the LORD’s-day.

Ibid.lib.5.cap.21. At Caesaria, Cappadocia, and Cyprus, the Bishops and Priests did ever interpret and expound the Scriptures upon the Sabbathday, and upon the LORD’s-day.

T.B. Page lib.488. Although they kept two days in a week, yet one only was kept for the Sabbath: The other was kept lightly and partially, as a light holy-day, or a Lecture day.

Answer, 1. No Author speaketh more fully, concerning the cessation of Judaical Sabbaths and Feasts, than Socrates. No Law (saith he) made by\parCHRIST, gave leave to Christians to observe any Judaical rites. But on the contrary, the apostle plainly prohibiteth the same, whiles he not only abrogated Circumcision, but exhorted also, that there should be no dissension about Holy days. It was not the intention of the holy Apostles, to make Laws for keeping Holy days: but their study was, to be authors unto people, of leading a virtuous and holy life. 2 Even as Christians held Assemblies, upon the Sabbath-day, and upon the Lord’s-day, in some Cities and Countries: so likewise in many parts of the world, and in the most eminent Churches, they kept holy the Friday, and the Sunday. Euseb.vit.Const.l.4.d.18. Epiphan.to.2.l.3.

Exposit.Cath.fid.num.22. Sozomen.hist.Eccl.l.1.c.5. Constantine the Great made a Law, that Christians under his dominions, should weekly keep holy, both the Sunday, or Lord’s-day, and the Friday: The Sunday, because of Christ his resurrection, and the Friday because of his Passion. 3 The Sabbath-day was preferred by no orthodoxal Christian Church, or more honored than the Lord’s-day: but the greatest number of Christians, preferred the Lord’s-day before the Sabbath, in those Regions, where both days were observed: and they which honored the Sabbath most, say only that these two days, were Germani fratres, like two natural brethren: For the one was founded upon the old Creation of the world, and the other upon the new.

HIS ARGUMENT FOR THE SEVENTH-DAY SABBATH, FROM THE WORK OF MAN’S CREATION, AND REDEMPTION.

We must have such a Sabbath, as the reason of it doth belong to all men, and to every man, none excepted.

And such is the Sabbath day of the fourth Commandment, to wit the Saturday Sabbath, which is kept in memory of the Creation. For all and every man, hath a benefit by the Creation, and therefore all, and every man, have reason to observe the Sabbath, which God himself ordained to be kept holy, in recognition of that common and general benefit.

But it is not so with the Sunday Sabbath: because Redemption, which is the motive why Christians observe the Lord’s-day, is nothing at all to such people, as are not elected to salvation.

Well then, see how these things hang together: the thing they must prove is, that we Christians, that is, all we Christians, even every one within the pale of the Church, that is baptized, all these ought to keep the Lord’s-day for a Sabbath, in memory of the Redemption: when as the one half of these is not redeemed: and the reason to bind all, and every man, thus to keep remembrance of this Redemption, is because the work of redemption is greater unto some only of these men. How absurd is this, that every man should be bound to keep a joyful memory of that thing which doth belong but to some of them only, as not to one half of them.

This is, as if they would undertake to persuade, not only English-men, but Dutch-men, and French-men, to keep a yearly joyful remembrance with us, from the invasion of the Spaniard, in 88. which concerneth not them, etc.

Page 252, etc.

Answ. The Sum of the former objection is, that the ground and reason of keeping holy the Sabbath-day, must be a general and universal benefit, common to all that profess Christ. And therefore, because the benefit of Creation is universal, and common to all and every one, and Redemption is peculiar to the elect only: Christians ought to observe the seventh day in memory of Creation: and not the Lord’s-day, in memory of Redemption.

My answer to this objection is: 1. That the ground and reason of keeping holy a festival day, may be such a benefit, as by the antecedent will of Christ is intended to all men living, though all men by reason of their own demerits, do not actually receive the fruit of it. But the benefit of redemption, by the antecedent will of CHRIST, is intended to all men living which profess Christ: and none are excluded from it, but only they, which by their own demerit have made themselves unworthy.

It is the express Doctrine of the Church of England, that Christ hath redeemed all mankind: and that upon the Cross he made a full, perfect, and sufficient Sacrifice, oblation, and satisfaction, for the sins of the whole world. And this doctrine is confirmed by many sentences and arguments of holy Scripture, and by the testimony of the orthodoxal Fathers. 1 Sentences of Holy Scripture are these which follow: Hebrews 2:9. He tasted of death for every man. 1 Timothy 2:6 Who gave himself a ransom for all men. 1 John 2:2. He is the propitiation not for our sins only, but for the sins of the whole world. 2 Corinthians 5:15. He died for all. 2 Peter 2:1. There were false Prophets also among the People, which shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift damnation. 2 There are delivered in holy Scripture many weighty arguments for this Doctrine. 1. Our blessed Savior, who is Yea, and Amen, Apoc.1.5. John 18.37. commanded his gospel which is a word of truth, Eph.1:13. to be universally preached, not only to all Nations, Matthew 28:18. but to every human creature, Marc.16:15. and the sum of the Gospel is: Jesus Christ came into the world to save sinners, 2 Timothy 1:15. 2 . He likewise exhorteth all people to repentance, and commandeth them to believe his Gospel, and to honor, worship, and obey him, upon this ground, namely, that he is their Savior and Redeemer. 3. The holy Apostles’ Creed requireth all people within the pale of the Christian Church, to believe in GOD the Father.

But if CHRIST by a previous, and antecedent decree, hath excluded the greatest number of Christian people living, from all possibility of reaping benefit by his Passion, and if he hath paid no price at all for them, then his Gospel may be preached to infernal spirits, with as great sincerity as to the greatest part of mankind: The Devil and his Angels may with as good reason be exhorted to believe in Christ, and to call GOD Father, as Christian people, which have no special assurance and testification from God, that Christ Jesus paid the price of their redemption. 3 The orthodoxal Fathers maintain, universality of redemption by payment of a price, and S. Augustine with many other Fathers, affirm, even of Judas Iscariot, that he was not excluded from the price of redemption made by Christ’s blood, but he might have obtained pardon of his sin, if he had repaired to the Mercy-seat of Christ.

Our blessed Savior, like unto a Royal, and magnificent Prince, having many of his subjects, in thraldom and captivity, under a foreign enemy, paid a full, perfect, and sufficient ransom, for all and every one of them, and then sending forth his Embassadors, inviteth them to return out of captivity:

Now many of these captives despise liberty, and make choice rather to serve the enemy, than to return to the freedom of their Lord: also some of them being redeemed, and released out of bonds, return again into bondage.

It cannot be denied, but that all and every one of these were redeemed, by a full and free payment of a ransom: and that by reason of their own contempt or neglect, they receive not the fruit and benefit of redemption.

Now these things being declared, concerning the work of man’s redemption, my answer to T.B. his objection, is as followeth.

As the benefit of redemption, in regard of application, and the ultimate fruit or effect thereof, is not common to all mankind, by reason of their own infidelity and disobedience: so likewise man’s forming, creation, and coming into the world, is a forerunner of his eternal perdition, by reason of his own wickedness, and it had been good for many people never to have been born: but from hence it is consequent, that there is no more reason for many people to observe a Sabbath, in memory and recognition of Creation, than of Redemption; because, neither Creation, nor Redemption, are finally beneficial to ungodly and disobedient people.

All the Israelites in Moses’ days, were redeemed out of Egypt: in memory and recognition whereof, they were commanded, to observe the weekly Sabbath, Deuteronomy 5:15. But notwithstanding their redemption, many of them through their own infidelity and disobedience, perished in the Wilderness: in like manner all Christians are redeemed by Christ, in manner aforesaid: and all observe the Lord’s-day in recognition of this gracious benefit, which according to our Savior’s Doctrine proceeded from the general and impartial love of God, to all mankind, John 3:16.

But when the holy Scripture descendeth to the declaration of the proper and effectual cause of man’s failing, of receiving the fruit and benefit of complete and actual redemption and salvation, it refers the same to his own malice, infidelity, disobedience, and irrepentance, Matthew 23.37.

The goodness and bounty of the Almighty, was not deficient (saith Prosper Aquitanicus) to that part of mankind, which abode not in charity, but was corrupted & infected with the venomous gall or poison of diabolical envy.

HIS TWENTY-FOUR SPECIAL ARGUMENTS, IN MAINTENANCE OF HIS POSITION CONCERNING THE SEVENTH-DAY SABBATH.

Argument 1. pag 401.

T.B. Every man fearing GOD must maintain and defend, either the seventh-day Sabbath to be still in force, or the Lord’s-day. Otherwise there shall be no Sabbath-day in the Church: and we must live profanely and impiously in the breach of one of GOD’s ten commandments.

But no man that feareth GOD must maintain the Lord’s-day Sabbath: 1.

Because a man cannot defend this day in faith: And whatsoever is not of faith, is sin, Romans 14:23. Now a man cannot speak for the Lord’s-day in faith, because he hath no word of GOD for the ground of his faith: and so it is not faith, but fancy, superstition, and presumption.

Pag.195. When the old Sabbath was set up, it was done by an express Commandment: and can there a new Sabbath come into its room without a Commandment?

Pag.402. Christ hath left no Commandment for us to sanctify the Lord’sday.

It is nowhere said to us in the New Testament, remember the Lord’sday to sanctify it. Neither can it be proved by any collection or consequence, from any Text of Scripture, etc.

Pag.283. When men will do that in GOD’s service, and in obedience to God, the which he hath no where commanded them: what is this but a needless religion and superstition?

Pag.619. It is but superstition and will-worship.

Pag.629. All human inventions, thrust into Divine service or worship of GOD, are plain idolatry.

Pag.618. The Lord’s-day is a popish tradition, because there being no ground for it in Scripture, yet for all that, the Patrons of it do urge and press the observation of it as a necessary thing, as tying men’s consciences upon pain of damnation.

R.B. ag. Br. pag 117. It is a matter of infinite comfort to us, who desire to do the duties of the day with faith, and in God’s blessing and acceptation, that GOD sanctified our Sabbath-day by the words of the Commandment written with his own finger.

H.B. Dial.manuscr. It is true, that only God’s Commandment bindeth the conscience: and unless we find the keeping the first day of the week for Sabbath, to be commanded, etc. the divine authority of it will not appear, etc.

ANSWER TO THE PRECEDENT ARGUMENT.

The first proposition of the precedent argument, is not necessary: for although men fearing God, should neither observe the seventh day, nor the first day of the Week, for their Sabbath: yet they may be free from profane and impious transgression of the fourth Commandment: by keeping holy some other day, or some other convenient and sufficient time. For the fourth Commandment, in respect of any one definite and special day of every week, was not simply and perpetually moral, but positive and temporary only, as is formerly proved, pag.34,35,etc.

The common and natural equity of the Commandment is moral: to wit, That God’s people are obliged, to observe a convenient and sufficient time, for public and solemn divine worship, and for religious and Ecclesiastical duties: And abstinence from secular labor and negotiation, and keeping holy one day of every week, both for man’s temporal and natural refreshing, and for the spiritual good of his soul, is very agreeable both to natural and religious equity, and it is grounded upon the ancient custom and practice of God’s people in time of the Law: and we Christians having obtained a larger measure of divine grace, and our obligation to serve God, and Christ, upon his heavenly promises, being greater than in the time of the Jews: If in those former times of greater darkness, the Lord’s people observed a weekly Sabbath-day: Then surely we should be ingrateful, and negligent of our own salvation, if we yield not to God a weekly day, or a sufficient time for His service, as well as the Jews did.

Lastly, our weekly observation of the Lord’s-day, in the time of the Gospel, is not superstitious, but an holy and godly practice. For it is warranted by the example of the holy Apostles, and those Primitive Churches, which were planted by the Apostles: and which received their Ecclesiastical precepts and constitutions, by Tradition from the Apostles.

ANSW. TO THE ASSUMPTION OF THE ARGUMENT.

A man cannot maintain the religious observation of the Lord’s day in faith, because he hath no ground of God’s word for his faith, and so it is not faith but fancy: and if the observation of the day, is not in faith, it is sin Romans 14:23.

Answ.1. By Faith, Romans 14:23. the Apostle understandeth the dictate and practical judgment of the Conscience, concerning the quality of the action, which one is to do, or to leave undone. Therefore this sentence or saying of the Apostle concludeth nothing for the Objector’s purpose.

Secondly, But if by Faith, should be understood, Christian belief and persuasion, grounded upon the written Word of GOD: my answer is, that the keeping holy of the Lord’s-day, is grounded upon a commandment of God.

For divine precepts are of two sorts: 1. Some of them are express, immediate, and particular, Ephesians 6:1. Children obey your parents (natural) in the Lord,1 Thess.4.3. Abstain from fornication. Ephesians 4:18. Be not drunk with wine wherein is excess.

Some are general precepts, which command by a mediate and subordinate law, 1 Peter 2:13. Submit your selves to every ordinance of man, for the Lord’s sake. Vers.18. Servants be subject to your masters, with all fear, not only to the good and gentle, but also to the froward, Hebrews 13:17.

Obey them that have the rule over you, etc.

Now parents, masters, Princes and Rulers, command children, and servants, and people under their subjection, to perform worldly and temporal businesses, as to labor in this thing, or that thing, to travel, to go to war, to sail, to sow corn in such a field, etc. The Centurion in the Gospel, Matthew 8:9. I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doth it. Genesis 24:2. Abraham said to his eldest servant, etc. Put thine hand under my thigh, and I will make thee swear by the Lord, etc. Thou shalt go unto my Country, and to my kindred, etc. Isaac called Jacob, and said unto him, Arise, go to Padan Aram, etc. Genesis 28:1,2. King David commanded Ziba, Thou and thy sons, and thy servants shall till the land, and bring in the fruits, etc. Samuel 9:9,10.

In all these examples, and in thousands more, children, servants, subjects, soldiers, etc. performed secular and temporal service and business, in obedience to the precepts of such persons, as were their governors, and their obedience unto the commandments of men was done in faith, and was pleasing to God, and warranted by the general rule of Divine Law.

In like manner, the Holy Ghost delivereth a general law to Christian people: Hear the Church. Be obedient to them that have the rule over you:

And their spiritual Fathers and Rulers command them, to repair to such a Church, being a convenient place for God’s public service: to observe such a day of the week, to wit, the Lord’s-day, which is a convenient day, and time for Divine service, and Ecclesiastical duties, and a time convenient for cessation from secular business: In these, and in all other the like cases, the Rulers of the Church command that which is reasonable, and subservient to the honor of God, and subservient likewise to the Divine precept, concerning Christian edification: And people obeying their precepts, have warrant so to do, from the general rule of God’s Word: and their obedience (if other things be answerable) is an act guided and commanded by Christian faith. When men will do that in GOD’s service, and in obedience to GOD, the which he hath no where commanded them: What is this but a needless religi-on, and superstition? Pag.619. It is superstition and will-worship.

Answ. This Objection is borrowed from the Disciplinarian Masters: But it is like the rest of their Divinity. For in the very time of Moses’ Law, when God’s special Commandments were most of all required, Some festival days were ordained, and duly observed among the Jews, by authority of the Church and state, and the same was not superstitious, for our Savior Himself resorted unto them, John 10:22. 1 Macc.4:56. Esth.9:17.27.

The holy Patriarchs performed some religious actions by command from God, declared unto them by revelation: and some also by the rule of Christian prudence without special command, Genesis 14:20. Hebrews 7:2 Genesis 28:18.22. The Rechabites likewise, Jeremiah 35:6.14. In the new Testament, divers did the like, and are highly commended, John 12.3. Mark 14:6. *, let her alone, why trouble you her, she hath wrought a good work on me: This is the speech ofCHRIST Himself.

Secondly, the Religious observation of the LORD’s day by the Christian Church, can be reduced to no kind or branch of Superstition: For it is neither an undue and excessive worship, in respect of the object, because it is observed in honor of the true and living GOD, and of CHRIST our Savior: Neither is it such in respect of any undue form of worship: for it is not legal, as burnt sacrifices were: Neither is it impious, as when men offered their sons and daughters in sacrifice: Lastly, it is not repugnant, but every way conformable, to such sacred Rules, and Canons, as the Holy Ghost hath delivered, concerning the ordering of external circumstances, and external materials of Divine worship, which are not expressly set down in the written Word.

Thirdly, It is a wonder to me, that T.B. should call the Lord’s day an Idol, and the observation thereof an idolatrous action: For it is not an Idol ratione termini , in respect of the Termination, for the religious observation thereof is referred and subservient to the honor of GOD and CHRIST:

Neither is it such ratione modi , in respect of the manner of observation, for it is kept holy, by the exercise of Evangelical duties, which are taught the Church, by the Holy Ghost in the new Testament. Lastly, Saint John the holy Evangelist, and Prophet of the new Testament, styleth it *, the Lord’s day: and the holy Apostles themselves, at some times: and the Primitive Churches (planted by the Apostles) constantly observed it: And where (I pray you) did ever any man read, that an Idol was styled by the Spirit of God, the Lord’s Idol, Or that the holy Apostles, or their godly successors, had any communion with Idols? 1 Corinthians 10:14. 1 John 5:21.

Fourthly, It is a contumelious and ignorant speech, to term it a popish Tradition: For popish Traditions had not their beginning from the Apostles, neither were they honored by Apostolical men.

Reformed Churches reject not all Traditions, But such as are spurious, superstitious, and not consonant to the prime rule of faith, to wit, the holy Scripture: Genuine Traditions agreeable to the rule of faith, subservient to piety, consonant with holy Scripture: derived from the Apostolical times, by a successive current, and which have the uniform testimony of pious antiquity, are received and honored by us. Now such are these which follow: The historical tradition, concerning the number, integrity, dignity, and perfection of the Books of Canonical Scriptures. The Catholic exposition of many sentences of holy Scripture. The holy Apostles’ Creed.

The Baptism of Infants. The perpetual virginity of the blessed Virgin Mary.

The religious observation of the Lord’s-day, and of some others [sic] Festivals, as Easter, Pentecost, etc. Baptizing, and administration of the holy Eucharist, in public assemblies and congregations: The service of the Church in a known language: The delivering the holy Communion to the people in both kinds: The superiority and authority of Bishops, over Priests and Deacons, in jurisdiction, and power of ordination, etc. 5 T.B.His branding the institution and observation of the Lord’s-day, with the black character of will-worship, procedeth also from rash and presumptuous ignorance.

For will-worship, *, Colossians 2:23. is a religion & service proceeding merely from the fiction, invention, and fancy of man’s brain, having no foundation in the will of GOD, or in any just Law of man.

The same hath evermore, either all, or some of these properties following: 1. It is vain and superfluous, having no profitable use. 2. It is erroneous, as when the Pharisees supposed, that meat being eaten with unwashed hands, defiled the soul. 3. It contains something repugnant to God’s Divine Law, or Will, as that children might defraud their parents of necessary relief, by offering a gift in the Temple, and saying, It is Corban. Matthew 15:2.5.

Mark.7:11. etc.

Now I wonder, what vain, superfluous, erroneous, or impious observation.

T.B. or his adheres, can find in the institution of the Church, concerning the keeping holy of the Lord’s-day?

AN OBSERVATION CONCERNING THE QUALITY OF ECCLESIASTICAL PRECEPTS AND CONSTITUTIONS.

Thes.1. Although the Ecclesiastical precepts, and constitutions of the Rulers in the Church, are not Divine by miraculous and immediate inspiration, in such manner as the Precepts of GOD’s written Law: yet when they are composed according to the Rules and Canons of holy Scripture, and are apt and convenient means, to the better fulfilling of the Commandments of GOD, delivered in holy Scripture; they are by conformity and subordination to the Divine Law, and by divine approbation, sacred and venerable.

For 1. Their immediate authors and composers, are sacred persons, called and authorized by the Holy Ghost, to rule and order the Church of Christ, Acts 20:29. Luke 12:42. 2 . The matter of these Precepts, being ordered and framed according to the Apostolical rules, Romans 14:19. 1 Corinthians 14:26.40. and according to precedent examples, and precedents of holy Scripture, and the equity and analogy of former divine Laws: 1 Corinthians 9:#13 9:13. and maxims and conclusions of natural reason, rectified by grace, 1 Corinthians 9:7.10 & ch.11.14.15. and the end of such precepts being godly edification, order, decency, and reverent administration of sacred and religious things: The precepts and constitutions of the Church (I say) being thus qualified, are sacred and venerable, and their observation is an act of religion, and of obedience, to the general Commandment of God. For the Holy Ghost commandeth: Obey them that have the rule over you, and submit your selves, Hebrews 13:17. Hear the Church, Matthew 18:17. And if children, servants, and subjects, are bound by divine Law, natural and positive, to obey their Parents, worldly Masters, and temporal Princes, in things human, and secular, when the same are reasonable, honest, and just: and by performance thereof, they serve and obey the Lord Christ. Colossians.3:14.

Ephesians 6:1. 1 Peter 2:15. In like manner, when Christian people submit themselves to conformable observance of the lawful and religious constitutions of their spiritual Rulers, this conformity and submission of theirs, is pleasing to God. 3 The holy Apostles’ common Rule to all Christian people is, Philippians 4:8. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things pertain to love, whatsoever things are of good report, these things do. But peacable and conformable observation, of the lawful constitutions of the Church, touching decent and reverent exercising religious offices, is honest, and just, and appertaining to peace, and love.

Therefore the Apostles’ common rule, given to all Christian people, Philippians 4:8. obligeth every one to a peaceable and conformable observation of the Lawful precepts and constitutions of the Church, as well as it doth to the obedience and observation of the Commands of temporal Lords, Masters, Officers, Governors, Parents, etc. 4 In the Primitive Age, when Christian people excelled in virtue, and piety, they generally observed the constitutions, and precepts of the Church, which were ordained for decency, order, and good government: and if any frowardly, and contemptuously disobeyed the same, they were censured as Malefactors. It was a Law of the Church in Ignatius’ and Tertullian’s days, that people should not make the Lord’s-day a Fasting-day: and the willful transgressing this Ecclesiastical constitution was esteemed a nefarious offense.

Betwixt Easter and Whitsuntide, and upon every Lord’s-day, the Law and Canon of the Church was: That people at public prayer, and in time of Divine Offices, should stand upright on their legs, and not sit or kneel.

It was likewise a general constitution, to adore Christ with bodies and faces turned towards the East.

To receive the holy Eucharist in the forenoon, and when people were fasting: and to receive the same from the Bishops’, Priests’, or Deacons’ hands, and not from the people being participants, to take it from off the Altar or Communion Table with their own hands, Mixing some water with the Wine of the holy Communion.

In the administration of Baptism, trinamersio , thrice dipping or sprinkling in water.

Observation of certain yearly Festivals and Holy-days, among which were Easter and Whitsuntide: and likewise annual, and weekly times of fasting.

In all these, and the like Ecclesiastical observances, Christian people were very obsequious, to the precepts and constitutions of the Rulers of the Church.

But in our times it is otherwise: for our Disciplinarian Guides, with their arguments, Ab authoritate Scriptura negative : The holy Scripture hath commanded none of these Rites, and Observations in particular: Therefore they are Popish traditions, will-worship, and superstition: have made our people wild, and many are so perverse, that they esteem it an high degree of purity and sanctity, to perform all religious duties overwhart<*> to the way of the Church. [Overthwart: (3) Cross, perverse, adverse, contradictious. (Webster 1828 American Dictionary of the English Language)] And whereas in times past, it was a general maxim among Christians, Non habet Dei Charitatem, qui Ecclesiae non diligit unitatem; The love of God abideth not in them, which do not love and observe the unity of the Church. Now, they are reputed most pure and holy, who with greatest boldness bequarrel and cavil against the authority, government, and lawful Precepts and Constitutions of the Church. But Irenaeus said long since, of such: That the LORD will judge those which cause schism, and who wanting the true love of God, upon very slender exceptions and occasions, (to wit, straining at a Gnat, and swallowing a Camel) tear and divide, and as much as in them lieth, kill and destroy the body of Christ.

ARGUMENT 2.

Either the seventh-day Sabbath must be abolished, or else it must continue still in force.

But the seventh-day Sabbath is not abolished: for there is not in all the New Testament any Commandment, or any prohibition, as a countermand to the 4th commandment, where it is expressly written, Thou shalt not sanctify the seventh day Sabbath: Neither is there any Text of Scripture out of which it can be necessarily proved. Therefore the seventh-day Sabbath is still in force.

Ans. 1. By the term abolishing, the Objector understandeth abrogation of the Law by a total mutation and desition: or an express and formal revocation of the Law, by God’s countermand.

But abrogation is not the only means to make a Law cease: for a Law may cease to be in force, without an express revocation of the Lawgiver, and that many ways: of which these following belong to our purpose: 1. If a Law be enacted, to continue for a certain time, when that time is elapsed, the Law ceaseth without any further abrogation, Exodus 12.32. 2. If a Law be imposed upon a certain State and community of people, whiles such a form of gubernation lasteth: if that form of government be changed, the positive Law ceaseth, unless it be revived under the new form.

The major proposition therefore of the Argument is denied: for the Law of the seventh-day Sabbath, was only a temporary Law and it was to continue in force of obligation, until the coming of the Messiah, & during the Legal Covenant, and no longer: and therefore being not revived under the Gospel, it continues not in force, although it were not abrogated or abolished, by any negative sentence, of God the Lawgiver.

The judicial Laws of the Old Testament, to wit, That a Thief stealing a Sheep, shall restore four fold, etc. Exodus 22:1. That a man shall not glean his Vineyard, Leviticus 19:10. nor go back again, to fetch a sheaf of corn, which he had forgotten, at the cutting down of his harvest, Deuteronomy 24:19. and one shall not deliver unto his Master, the servant which is escaped from his Master, Deuteronomy 23:15. These and such other judicial Laws, are not repealed, by an express and particular sentence of abrogation: Notwithstanding, being positive precepts of the old Testament, they are ceased under the Evangelical Law. 2 The assumption of the argument also is denied. For it can be proved, that the observation of the seventh-day Sabbath according to the Law of the fourth Commandment, was a branch of the Legal Covenant, Exodus 31:13.

Ezech.20:12.20. And it is the express Doctrine of the New Testament, that the Legal Covenant is ceased, Hebrews 8:6, etc. & Ch.10:16. Therefore it is an error which the Objector hath delivered: in saying, it cannot be necessarily proved or concluded out of any Text of Scripture, that the fourth Precept of the Decalogue, touching the seventh day Sabbath is abolished.

ARGUMENT 3.

They which dislike the seventh day Sabbath, and are utter enemies to the keeping of it: Do maintain notwithstanding, that it is still in force: For their doctrine is, The Sabbath of the fourth Commandment is Moral and perpetual. It is part of the Law of Nature, and so a part of the Image of GOD. Therefore the seventh day Sabbath is still in force. This Argument is of weight, because a testimony which a man gives against himself, is ever accounted strong.

Answ. Some of the Authors cited by the Objector, to prove the seventh day Sabbath to be in force, are as far wide, in one extremity, as he is in another.

There be other Divines of good note, who maintain, that one day of seven in every week, ought to be an Holy-day, not by the letter, but by the equity of the fourth Commandment, and because of God’s ordinance at the Creation, who according to their judgment consecrated a seventh day of every week, to His religious service, from the beginning of the world.

But whereas some Heretics, and perfidious Jews, and certain Sabbath-men of our Nation, maintain that the fourth Commandment is purely moral, and not Legal or Ceremonial in any part, and that, according to the speciality thereof: This position is proved by invincible arguments, to be erroneous, and likewise it is repugnant to the unanimous sentence of Orthodoxal Divines, in all ages, since the holy Apostles.

ARGUMENT 4.

No day of the week can be Sabbath day, by the Law of the fourth Commandment, but only the seventh day. For no other day, is expressly mentioned or commanded to be kept holy. And all other days of the week, are by GOD Himself appointed to be working-days, Exodus 20:9.

Deuteronomy 5:13.

Answ. The Church of England, walking in the good and old way of the orthodoxal primitive Fathers, groundeth the religious observation of the Lord’s-day, and of other Christian Holy-days, upon the natural equity, and not upon the letter of the fourth Commandment. And although the Sunday or Lord’s day, in the time of the Law, was an ordinary working-day: Yet under the Gospel, the same is an Holy-day, by the perpetual ordinance of the Catholic Church. And this ordinance and observation of the Lord’s, day began in the Holy Apostles’ age, and hath universally been continued ever since, to the great honor of CHRIST our Savior, and to the marvelous benefit of Christian souls, who upon this Holy-day, are edified weekly in virtue, godliness, and true Religion: and therefore we justly account all those, who malign the honor of this blessed day, profane and sacrilegious.

ARGUMENT 5.

To sanctify the seventh day, is a part of the Moral Law: and every part of that Law, is in force, because the whole is in force: according to the Logic rule: Posito vel remoto toto, necesse est poni, vel removeri partes. And as in Circumcision, and the Feast of Passover, the eight and fourteen days were appointed, as well as other actions: So likewise the particular day designed, is as well to be observed in the Sabbath, as resting from labor and sanctification. Id Pag.415. The doing work on the Sabbath was punishable by death, Exodus 31:15. & 35:2. But punishment implieth sin: and sin presupposeth a law: (to wit a Moral Law.)

Answ. To keep holy the seventh day, by resting from servile labor, was a duty commanded in the Law of the fourth Commandment. And whiles that Law was in force, the time and day of rest, was commanded, as well as cessation from labor.

But it is formerly proved by demonstrative arguments, that the Law of the fourth Commandment, according to the speciality thereof, was positive and temporary. And no part of it is in force under the Gospel, but only the natural and moral equity.

Secondly, The penalty of death, was common to many legal and ceremonial transgressions: Genesis 17:14. Leviticus 16:2. Numbers 4:20. 2 Samuel 6:7. And this no more proveth the fourth Commandment to be simply and perpetually Moral, than the Law of Circumcision: or the Law, that the Kohathites should not see the holy things of the Sanctuary uncovered.

ARGUMENT 6.

The seventh day of the week, is the Sabbath of the fourth Commandment.

But the Sunday, neither by natural, or by Scripture computation, is the seventh day of the week, but the first day, or the eighth day, Genesis 2:2.

Matthew 12:1. Job.5:10. The Sunday therefore, is not the day appointed to be kept holy by the fourth Commandment, but the Saturday.

Answ. It is certain that Saturday was the particular day, enjoined by the Law of the fourth Commandment. But the Church of CHRIST groundeth not the religious observation of the Lord’s day, upon the letter of the fourth Commandment, but upon other weighty reasons, to be delivered hereafter.

ARGUMENT 7.

The seventh day Sabbath, was ordained of GOD, to be a special means, and a singular help to keep in His Church the memory of that most wondrous and miraculous work, to wit, the Creation of the world by Almighty GOD: And we in our time, have as great use and need of means and helps to keep in memory this great work of GOD, as ever had the Jews. Therefore the seventh day Sabbath ought still to be in use in the Church of GOD.

Answ. The seventh day Sabbath, was at no time, either the only, or the principal means: neither is it a means absolutely necessary, to preserve the memory of the Creation of the world. For in old time, and in future ages, and at this present, There are many helps and means, subservient to that end, far more sufficient: Namely, Divine Revelation, without which, the observation of the Sabbath, would have been but a dead ceremony. And since Moses, the holy Scriptures, of Genesis, Exodus, etc. and the prophetical Books: and since the Ascension of CHRIST, the Scriptures of the new Testament have been read and preached: and in all these, the doctrine of the Creation is declared. And although the literal observation of the fourth Commandment is ceased under the Gospel: yet this Commandment, containing among other things a narration of the Creation of the World, is commonly read, and sometimes expounded in our Christian Assemblies upon the Lord’s day, and upon other Festival days.

And therefore the observation of the Saturday Sabbath, is needless in our days, to preserve the memory of the world’s Creation.

Circumcision, and some other legal purifications, were means appointed by God under the Law, to teach people their natural and original uncleanness:

But in the Christian Church the observation of these means are not necessary, for we have far better helps, etc.

ARGUMENT 8.

Whatsoever GOD hath commanded in the Moral Law or ten Commandments, is still in force, and to be observed and obeyed, unto the end of the world. For it is a part of the Divine Law, which is unrepealed: and the holy Scripture in general terms, ratifieth the continuance and obligation of the whole Moral Law, James 2:10. Galatians 3:10. Romans 3.31.

But in the Moral Law or ten Commandments, GOD hath expressly commanded the observation of the seventh day Sabbath.

Therefore, the observation of the seventh day Sabbath is still in force.

T.B. Pag.441. I appeal unto the conscience of my Reader, etc. if he find not the Spirit of GOD, secretly moving him to think, that all things commanded among the Morals, should be Moral: And that all Precepts which GOD wrote and spake, should be more lasting and durable than those Precepts which Moses wrote, and spake.

Answ. 1. The holy Scripture of the new Testament ratifieth in general, every branch, and every precept of the ten Commandments, which is simply and naturally Moral. But I have formerly made evident proof, that the fourth Commandment concerning the keeping holy the Sabbath day, is not simply Moral. And GOD’s external promulgation, or speaking thereof, did not alter the same, in respect of the inward form or quality: But He thereby made this positive precept of greater esteem among the Jews and Israelites: And because the observation of it, was a most heavy burden, this circumstance, of His speaking and writing it, was necessary to stir up that stiff-necked people, to be more diligent in the obeying of it.

Secondly, If God’s immediate writing, maketh things durable and everlasting: How happened it, that the characters of the 4th Commandment, which God himself wrote, are so long since perished? for if any shall reply, that all the artificial characters of the whole Decalogue, which were written with the finger of GOD, are perished, as well as the Characters of the fourth Commandment: And therefore the loss and destruction of the Characters, is no argument to confirm the cessation of the Law of the Sabbath: It is answered, That none of the Precepts in the Decalogue, were simply and perpetually moral, for this reason only, or principally, because the Lord himself immediately wrote or ingraved them, in Tables of stone: but by reason of the kind, and quality of their object, and because the divine will ordained them to be such.

T.B. At the conclusion of his eighth Argument, appealeth to the conscience of his Reader: whether he find the Spirit of GOD, secretly (inwardly) moving him to think (believe) that all things commanded among the morals, should be moral.

The answer is: The holy spirit of God ordinarily moveth and persuadeth the conscience, not by sudden raptures or immediate impressions, *: but by mediate causes, to wit, by arguments and sound reasons of holy Scripture, Luke 24.32. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? Acts 2.37. When they heard this, they were pricked in their heart, etc.

But the objector’s motives, in his former argument, are not arguments or sound reasons of Scripture, but mere fancies and presumptions.

For first, All things commanded among morals are not always simply and eternally moral: and positive Precepts, and moral Commandments, are often in one and the same Chapter, yea, and in the same verse of holy Scripture, conjoined and rehearsed together, Leviticus 19:4.5. Ezech.18:6.

Acts 15:29. and the whole and entire Law of Deuteronomy, containing both Legals and Morals, was placed within the same Sanctuary, with the Decalogue, Deuteronomy 31:26. Take this Book of the Law, and put it in the side of the Ark.

Secondly, many moral and perpetual Commandments were uttered and penned by Moses: to wit, Deuteronomy 1:17. You shall not respect persons in judgment. Exodus 22:22. You shall not afflict any Widow or Fatherless Child. Deuteronomy 24:14. Thou shalt not oppress an hired servant that is poor and needy: Exodus 22:25. If thou lend money unto any that is poor, thou shalt not be to him as an Usurer, neither shalt thou lay upon him usury. Chap.23:2. Thou shalt not follow a multitude to do evil.

By these and many other testimonies is evident, that some moral Commandments were uttered and penned by Moses, which were not expressly and immediately written with the finger of GOD.

Thirdly, in the New Testament, the Precepts penned or preached by the holy Apostles, were as divine and as perpetual in respect of obligation, as those which were preached by our blessed Savior himself. And Christ himself wrote no part of the Evangelical Law, declaring thereby, that the immediate writing of God, is not necessary to the constitution of Divine Law, or to make the same moral: but that his inspiration is of as great efficacy, and authority, as his writing.

ARGUMENT 9.

If the fourth Command. concerning the seventh-day Sabb. is not now in force, then it standeth for a Cypher: and it commandeth non-sense: to wit, you must rest from labor upon Sunday, because the fourth Commandment saith: Remember to keep holy the Saturday-Sabbath, in memory of the Creation. D.B.

D.B. d.Sab.pag.37. If that Position of theirs be true, then there should be but nine morals (in the Decalogue) which were to disturb the whole Law R.C.d.Sab.pag.56. When Moses calleth them ten words, shall we then think, he meant more or less, than the just number of the (ten) moral precepts? especially, when in Exodus he saith: God spake all these words: and in Deuteronomy: he added no more. If any other had been put to, they had exceeded that number: if this 4th be none of them, they would be but nine.

Answ. 1. The 4th Commandment stood not for a Cypher in the Old Law, but it obliged the Israelites to the literal obedience of it. 2 . It standeth for no cypher, in the Law of grace: for the common and natural equity of this Commandment, obligeth mankind to the end of the world. 3 When the Christian Church, by authority received from the Holy Ghost, hath ordained and determined set and definite days, and time, and hours, for God’s public and solemn worship, and for Ecclesiastical offices: to wit, Easter day, the Ascension day, Christmas-day, Whitsuntide: the Sundays of every Week throughout the whole year, and other holy Church days: the religious observation of these days, and holy times, and the hours of the days, is reduced to the fourth Commandment, as a special to a general: to wit, God’s people must observe holy times, because the equity of the fourth Commandment, which is of the Law of Nature, obligeth thereunto:

But Easter-day, and Christmas-day, and Sunday, etc. are Holy-days, lawfully appointed by the Governors of the Church, and subordinate to the equity of the fourth Commandment. Therefore Christian people are to observe these Holy-days and Times, in obedience to the equity of the fourth Commandment. 4 This commandment standeth not for a Cypher, neither is it read and expounded in vain among Christians: because the letter of that Commandment, figureth, representeth, and consequently it teacheth and commandeth the obedience of many evangelical duties: namely, resting from the servile works of sin: also, resting and relying upon Christ, for remission of our sins, and everlasting happiness: Lastly, leading an holy and religious life, that we may at last enjoy the rest of heaven, Hebrews 4:11, etc.

ARGUMENT 10. OUT OF MATTHEW 5:17.

Christ ratified the very least thing commanded in the Law: even unto the least letter, to continue for ever, Matthew 5:17,18,19.

Therefore together with the rest of the Commandments, he ratified that of the seventh-day Sabbath.

Pag.451. I cannot devise what should be more pregnant or plain, for maintenance of this moral ordinance of GOD’s the seventh-day Sabbath.

Answ. Our blessed Savior, in this part of his Gospel, penned by S.

Matthew, ratified not only the natural moral Law, which Christians are to observe: but the whole Divine Law, positive, and ceremonial, and the whole doctrine of the Prophets: to wit, respectively, according to their several kinds and qualities. 1 He ratified the whole Law, which was purely, simply, and perpetually moral, in respect of necessary obedience and observation. 2 He ratified Ceremonial and Positive Laws, in respect of their spiritual use and signification, and by fulfilling all things typed and prefigured by them. 3 He ratified the whole Doctrine of the holy Prophets, by fulfilling in his own person, and in the members of his mystical body all things foretold and prophesied by them: and he maintained also the reading, expounding, and spiritual, and moral application of prophetical doctrine, to continue in the Christian Church to the world’s end.

Read a fuller and larger answer to this objection, (out of the fifth of S.Matthew ) pag.61, 62, etc. and the Reader will perceive, that T.B. had little reason, to put so much confidence in this objection.

ARGUMENT 11.

CHRIST commanded his Disciples to use all possible means, that they might not profane the Sabbath-day, by working, traveling, moiling, or toiling in it, for above fifty years after the end of Ceremonies: for he said, Matthew 24:20. Pray ye, that your flight be not in the winter, neither on the Sabbathday.

Now how can it enter into any man’s head to think that Christ should command them, that they should not fly on the Sabbath-day, in any other sense than this, because he would not have them profane it? & because he would have his father’s will revealed in the fourth Commandment carefully to be observed: and because he would not have his Disciples pollute their consciences with profanation of God’s Sabbath.

Edw Elton. upon the fourth Commandment, pag.90.CHRIST foretelling the destruction of Jerusalem, which should be forty years after His Ascension, when all Jewish Ceremonies were abrogated, bids His Disciples Pray, that their flight might not be in winter, nor on the Sabbath-day.

Now, If this Commandment had been Ceremonial, they might have fled with as little care and grief on that day, as on any other day.

Answ. Our Savior’s speech to the Disciples, Matthew 24:20. Pray that your flight be not in the Winter, neither on the Sabbath: was not delivered to signify, that the Law of the old Sabbath was in force at the destruction of Jerusalem: But for other reasons. 1 . It is an undoubted verity, that the old legal covenant was cancelled and repealed, at the Passion of CHRIST: and the new Covenant was sealed and ratified with our Savior’s blood Hebrews Chap.8. and Chap.9. And this being so, they which believed in Christ, and had knowledge of their Christian liberty; were freed, from necessary obedience of legal ordinances.

But yet notwithstanding, this Evangelical doctrine, concerning the cessation of the old Law, did not presently take general footing, neither was it universally received, at the first plantation of Christian Religion: for many believing Jews and Proselytes adhered stiffly to many legal observances, and especially to the Law of the Sabbath: And the unbelieving Jews were most rigid, and zealous observers, and exacters of the observation thereof.

Secondly, Although it was no transgression of the Law of the fourth Commandment, in case of urgent and extreme necessity, to travel, or to labor, or to flee from danger: Yet the common and general opinion of the Jewish Nation was otherwise, and they esteemed it an intolerable profanation, to do any such thing upon the Sabbath day: John 5:16.

Therefore did the Jews persecute J E S U S, and sought to slay Him, because He had done those things on the Sabbath-day. If therefore the Disciples, or Christian believers, should be compelled to flee on the Sabbath-day, they would be in peril, to be grievously molested and persecuted by their own superstitious Nation.

It is therefore false, which the Objector concludeth from our Savior’s words, Matthew 24. namely, that CHRIST willed His Disciples to pray, that their flight might not be in the Sabbath, because their flight on that day, would be a transgression of the Law of the fourth Commandment, for that Law was ceased at the destruction of Jerusalem: and Christians might as lawfully travel or labor, or flee, on that day, as upon any other.

Lastly, whereas E.E. in his Catechisme, pag.90. applies our Savior’s words, to the Sunday or LORD’s day, as though CHRIST should have said: Pray that your flight be not on the Sunday: Surely this gloss destroyeth the Text: for it was lawful in our Savior’s days, Luke 24:13. and in many ages after, to labor, travel, flee, etc. upon the Sunday: and no Law of GOD, or man, prohibited the same: And the Lord’s day, was a distinct day of the week, from the Sabbath-day of the fourth Commandment, of which Christ speaketh, Matthew 24. Neither was it at any time called the Sabbath-day, either by our Savior, or by any of His Apostles, or their immediate Successors.

But there is nothing more familiar, with these new Sabbath-masters, than to wrest holy Scripture, to their own purpose.

ARGUMENT 12.

The Apostles, after the death and Resurrection of CHRIST: and when all legal ceremonies were dead, duly observed and kept holy the Sabbath day.

So likewise did the Primitive Church, after the Apostles, for three or four hundred years.

Answ. The holy Apostles, and their Successors, observed not the Sabbathday in obedience, or after the rule of the fourth Commandment: But for other reasons formerly declared, pag.68. 1 . They observed it not in obedience to the fourth Commandment, because both the Apostles and their Successors, had taught the Church, that the law of the old Sabbaths was ceased. Read before, pag.6, etc.

Secondly, They observed not the same universally in all Churches, but in such only, wherein were Jews and Proselytes. Neither did they establish the perpetual observation of it in any Church, which was planted by them:

Neither observed they it, according to the rule of the Law. Read pag.71.

ARGUMENT 13.

We Christians are to imitate GOD, in keeping the seventh day Sabbath. For the Scriptures in general, do frequently set before us GOD’s example, for imitation, and exhort us, to be followers of Him, Ephesians 5:1. Matthew 5:48. Luke 6.36. 1 Peter 1:15.16. And GOD Himself in the fourth Commandment fetcheth a reason, to have us keep the seventh day Sabbath, from His own example.

But to imitate GOD, is to do as He did: and He rested the seventh day, and not the first day, or the eighth day. They therefore which keep holy the first day, thwart and cross GOD, and do not imitate and follow Him.

Answ. 1. Every Divine action is not a common rule of imitation, for then we should strive to imitate GOD, in His actions extraordinary, in His operations of absolute power, and when He worketh ad extra , according to the liberty of His own will, and good pleasure. But the Almighty hath declared unto us, in His holy Word, in what things we must imitate Him: namely, in doing of good, and shunning of evil, in fidelity, and truth, in holiness, righteousness, charity, compassion, etc.

Secondly GOD Almighty in the fourth Commandment setteth down a reason wherefore He Himself imposed the Law of the seventh day’s rest upon the Jews, namely, because on that day He ceased from the work of prime creation: and His will was, that they throughout their generations should keep it holy, by resting from worldly labor, in memory of the Creation.

But He imposed not this Law (of resting upon every seventh day, in memory of the Creation) upon Christian people, by any Evangelical precept: neither did He command the Gentiles at any time, before or after the Law, to imitate His example, of resting the seventh day of every week.

And therefore, abstinence from worldly labor upon the old Sabbath, in imitation of GOD Almighty, would not be a work of holiness and true obedience in us Christians: But an act of Judaical superstition.

ARGUMENT 14.

We may not with Libertines, Antinomians, and Anabaptists, abolish the whole Law of the ten Commandments: But the seventh day Sabbath is one of the ten Commandments.

Pag.500. There is as good reason for us, to join with Antinomians, and Anabaptists, in casting away the (whole) Moral Law, As to join with them in casting away the Sabbath-day, commanded in the Moral Law.

Answ. 1. The fourth Commandment of the Decalogue, according to the literal and particular subject thereof, is a legal and positive precept of the old Law; and not any part of the natural moral Law: Neither is the observation thereof, commanded or ratified in the Gospel. Read this proved, pag.34. and page 61. 2 They comply not at all, with Libertines, Antinomians, etc. modern or ancient, who maintain that the Law of the old Sabbath, according to the specialty thereof, is expired, in the time of grace, and obligeth not Christians under the new Covenant: But they which maintain the Saturday Sabbath to be in force, comply with some Anabaptists.

And as for the ancient Libertines, and Antinomians, namely, the Simonians, Gnostics, Carpocratians, Eunomians, etc. These rejected the whole Divine moral Law: and were enemies to all good works commanded by the Law.

Eunomius maintained, That if one were partaker of that faith, which he professed, no soul sins whatsoever committed by him, and continued in, could hurt him.

Carpocrates taught his followers, That all filthy conversation, and uncleanness of manners was Lawful: And that the moral Law which taught good works, was to be contemned, because men are saved by faith, and the grace of GOD alone.

The Gnostics and Valentinians held: That a spiritual person (so they styled people of their sect) could no more be defiled with vicious or carnal deeds, than pure gold, can lose his worth and beauty, when it is cast into a dunghill.

Now it appeareth by the premises, that there is a large and vast difference between orthodoxal Christians, who deny the natural morality of the seventh day Sabbath, upon true Evangelical grounds: And base and sensual Heretics, who reject the moral Law of the ten Commandments, because they delight in sin and wickedness.

ARGUMENT 15.

No man by interpretation of Scripture may abolish the Law of the Saturday or seventh-day Sabbath, which is the fourth Commandment.

But my Adversaries, the Puritan Teachers, abolish the Law of the Saturday Sab. by their new and strange interpretation of Scripture. For these men say, that the fourth Commandment is still in force, in respect of the duties of the old Sabbath, namely, resting from servile work, and performing of religious offices: But then they deny the same to be in force, in respect of the particular day expressed in the Commandment.

And thus by interpretation of Scripture, they abolish the true Sabbath commanded by GOD’s LAW: But if they would proceed sincerely; As they maintain the day is abolished, So likewise they should teach, the duties are ceased: Because in all other Divine Laws, whensoever any part was taken away, the whole was abolished.

Answ. This man throughout his whole Treatise, is very bitter against certain of His old friends, whom, he styleth Puritans. These good men (as it seems to me) have highly offended him, because after that they had lent him, his grounds and principles, they refused to suffer him to enjoy his conclusion. My leisure doth not serve me, to part the fray betwixt these contenders: But walking on, in the orthodoxal way, of the ancient Catholic Church, my Answ. to his Object. is, That the old Sabbath-day, namely, the 7th day from the Creation: And the legal offices of that day, are both of them ceased under the Law of grace.

We Christians observe a weekly holy-day; namely, Sunday, which with the holy Apostle. Rev.1:10. We style the Lord’s day and not the Sabbath-day.

The duties we perform on that day, are resting from ordinary labor: and serving God and Christ, by Evangelical offices.

Our resting from labor, in respect of the general, is grounded upon the Law of Nature, or the equity of the fourth Commandment. The particular form and circumstances of resting, are prescribed unto us by the Precepts of the Church. Our spiritual actions according to that which is main and substantial in them, are taught by the Evangelical Law. Their modification and limitation, in respect of ritual and external form: and in regard of place, duration, gesture, habit, and other external circumstances: are prescribed by the Law of the Church.

And (to accede to the argument in hand) in the religious observance of the Lord’s-day, we decline two contrary extremes: 1. Judaizing according to the rigid form of the old Law. 2. Profaneness, in pretermitting or opposing such holy duties as the Law of Christ in general, and the Law of the Church in particular, imposeth upon us.

And concerning the fourth Commandment, we maintain, that it obligeth us in respect of the common and natural equity thereof: but the obligation of that Law is ceased, in respect of special time, and all other legal circumstances.

Now whereas the Objector saith, in all Divine Laws, whensoever any part is taken away, the whole is abolished: If by part, he understand such a part as is substantial and constituent, his position is granted: but if he understand a circumstantial or accidental part, the position is false: for the Law of prayer and divine worship is still in force, as it was in David’s, and in Daniel’s days, in respect of substantial actions: but many circumstances of time, place, and gesture, as Daniel’s praying with windows opened towards Jerusalem, Daniel 6:10. And David’s lifting up his eyes toward the hills, Psalm 121:1. His going up to the house of God, etc. Psalm 122:1,2. are abolished, in the time of the Gospel.

T.B. His argument therefore is inconsequent: for the duties of the fourth Commandment might have continued, and yet the circumstance of the day and time, have been altered.

ARGUMENT 16.

When GOD Almighty put an end to the annual Sabbaths of Moses’ Laws, he abolished both the duties of those Feasts: and also the days and times:

But the duties of the seventh day Sabbath are not abolished. And therefore the day it self continueth in force, and is not abolished.

Answ. All legal and ceremonial duties, or religious actions of the seventhday Sabbath, are ceased, as well as the Legal Offices and services of other annual Sabbaths.

But all religious actions observed in the Old Testament, which are spiritual, or simply and properly moral, are in force in the New Testament: and many positive duties, to wit, the administering and receiving the Sacraments of Baptism, and the holy Eucharist, the preaching of Christ crucified, and repentance and remission of sins in his Name, are commanded in the Evangelical Law: God’s people also, are commanded in the Gospel to pray to God the Father, and to give him thanks in the Name of Christ, John 16:24. Colossians 3:17. and to bow the knee of body and soul, at the Name of Jesus: and to love one another, as Christ hath loved us, Eph.5:2.

All the foresaid duties are Evangelical, and not Legal: and they are not commanded by the fourth Precept of the Decalogue, but by the Law of Christ in the Gospel.

The spiritual and Evangelical Offices therefore which Christian people render to God upon the Lord’s-day, and upon the other holy-days, were not commanded by the fourth Precept of the Decalogue, neither continue they in use in the Church, by virtue of that Commandment.

ARGUMENT 17.

The sanctification of the seventh day Sabbath is a part of GOD’s worship, comprised in the first Table of the Moral Law: And it was written by the finger of GOD in Tables of stone.

Therefore the sanctification of this day is Moral, and now in force.

Answ. The sanctifying of the Sabbath, in the old Law, was an act of divine religion: and so was the observation of the Passover: but that which in those times was holy and religious, is now profane and superstitious, as appeareth by Circumcision, burnt Sacrifices, etc.

Neither did the writing the fourth Commandment, argue it to be simply and perpetually moral: for although this be affirmed by many, yet it can never be proved: and let any Sabbatizer yield a sound reason if he be able: wherefore God’s inward writing by inspiration, and mental revelation, should not cause Precepts so revealed and written, to be perpetual, as well as his externall pronouncing, writing, or forming. But the Lord’s writing by inspiration and internal impression, did not argue that all precepts so written were simply and perpetually moral. Therefore God’s external writing made them not such. Read before Page 54.

ARGUMENT 18.

The observation of the Old Sabbath-day, was celebrated by Christians after the death of Christ, and the abolition of all Legal Ceremonies: and was recorded by way of approbation, and commendation by the Holy Ghost, to all posterity, Luke 23:56.

R.B. c.Briarw.Pag.104. H.B. Dialog.Manuscrip. The holy Women, the Disciples of our Savior, rested the Sabbath-day: and would not embalm his Body, though they had prepared spices, and ointments the day before: and their work by the Evangelist, etc. hath this commendation: that it was according to the Commandment, Luke 23:56. And they returned and prepared spices & ointments, and rested the Sabbath-day, according to the Commandment.

Answ. The Legal Sabbath, was at this time in force, for ought these holy Matrons knew, to the contrary. For that Law was not then repealed, by any public act, or plain sentence of the Law-giver, and therefore the observation of it, did still oblige the consciences of all such, as were under the Law, until they were resolved of the repeal thereof.

For it is an infallible maxim: That all just Laws, divine, or human, are still to be observed, until their expiration, or abrogation be made known, to the subjects, by some sufficient declaration, express, or virtual: That is, by some edict, or public constitution of Prince or state: or by desuetude, or contrary custom: or by cessation of the ground and reason of the Law: or by elapse and ending of the same, for which it was given when the Law is temporary: or change of place: and lastly, when a Law becomes unprofitable or pernicious to the public.

ARGUMENT 19.

Unless the fourth Commandment be still in force, for the time and day specified therein, it commandeth nothing, but such duties, only, as were formerly enjoined in the second Commandment.

For the second Commandment forbiddeth all false worship, and commandeth the true worship of GOD: as Prayer, Preaching, Psalms, Sacraments.

Now this being granted, there will be a tautology, and needless repetition in the fourth Commandment of the Decalogue, because it commandeth no new or distinct duty, from those which were commanded before.

Answ. 1. It is manifest that the second Commandment of the Decalogue prohibiteth, the making and setting up of images to be adored, Leviticus 26:1. Ye shall make you no Idols nor graven Image, neither rear you up a standing Image, * neither shall you set up any image of stone in your land, to bow down unto it, *.

But by what evidence can any new dogmatist, make it appear, that this precept requireth Evangelical worship, in spirit and truth, to wit, by faith, hope, and charity? and as for Evangelical prayer, in the name of Christ: and preaching Christ crucified, and raised from the dead: and the use of Evangelical Sacraments, Baptism and the holy Eucharist, what Alchemist can extract these out of the second Commandment? And I see no reason, but if that these Evangelical duties, are commanded in the Decalogue, why a man may not be justified by the Law, as well as by the Gospel. 2 The fourth Commandment of the Decalogue, Remember the Sabbath-day to keep it holy: according to the literal sense thereof, enjoineth not such spiritual and Evangelical duties as are mentioned in the objection, to wit, prayer (to God the Father in the Name of Jesus Christ, John 14:13. & 16:24.) preaching of the Gospel, and hearing of the same preached, or the administration, and receiving the holy Sacraments of the New Testament.

Also it is a controversy among Divines, whether this precept commanded the Jews, and Israelites in general, to wit the whole Nation upon the weekly Sabbath, to resort to any public congregation, and to be present at any common Divine Service, or at any solemn reading, and exposition of the Law.

The Law of Deuteronomy, was to be read in public, in the year of Release, to all the people, Deuteronomy 31:13. And Moses commanded them, saying: At the end of every seven years, in the solemnity of the year of release, in the feast of Tabernacles. 11. When all Israel is to come to appear before the Lord thy God in the place which he shall choose, thou shalt read this Law, before all Israel, in their hearing. 12. Gather the people together, Men, and Women, and Children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this Law. But that there should be any public or solemn reading, and expounding of the Law, every weekly Sabbath-day, is not expressly required, and commanded in the Pentateuch.

Neither doth it appear by any relation of sacred history, that before the Babylonian captivity, there was any weekly reading and expounding the Law, upon the Sabbath, either at Shiloh whiles the Ark remained there, or in the Temple of Jerusalem, when that was made the place of public worship: and it is a thing to be admired, that if the reading and expounding the Law, had been in continual use, among the Jews every Sabbath day: there should be found in the days of King Josiah, one copy only, or Book of the Law, in the most solemn place of GOD’s worship, to wit, the Temple of Jerusalem: and that Hilkiah the Priest, should find this Book, hidden in a corner, and present it to the King, as a great rarity, 2 Kings 22:8,9. 2 Chro.34:14. Every man in common reason may conceive, that if the Law had been commonly read, and expounded, every Sabbath-day, either in the Temple, or in other public assemblies of the Kingdom of Judea, there could not have been such a rarity of Bibles, or Books of the Law. 2 It appeareth not in Moses’ Law, that any other public religious offices, were enjoined the Priests or Levites upon the weekly Sabbath (more than such as were daily to be performed:) but those which are mentioned, Numbers 28:9. Leviticus 24:8. to wit, an oblation of two Lambs, etc. and two tenth deals of flour, mingled with oil, and the Drink-offering thereof: and besides this oblation, the placing of twelve new loaves of Shew-bread, with Frankincense, etc. Now the people were not commanded to be present, at this service, neither any other Priests and Levites, but such as waited and attended in their courses. 3 Many Doctors of note maintain: That the Letter of the fourth Commandment imposed upon the Jews and Israelites, no other external form, of sanctifying the weekly Sabbath, but resting and cessation from secular labor and negotiation, in memory and recognition of the work of prime Creation: and although some other religious actions, were intended by GOD, as the end of the precept: yet no other [sic] were formally commanded.

In future times, and namely after the return from the Babylonian captivity, the Jews had Synagogues, both throughout Judea, and also in other Regions of the world, where they lived: and upon the Sabbath-days they frequented the same, Acts 15:21. Moses of old time hath in every City, them that preach him, being read in the Synagogues every Sabbath-day.

But this was not commanded in the Decalogue, or by any express sentence, or mandate of Moses’ Law.

If it shall now be objected, that it is said, Acts 15:21. that the reading and expounding of Moses, was used in Synagogues every Sabbath-day, of old Time: it is answered, that this form of speech, *, is used of such things, as had their beginning many Ages after the Law was given in mount Sinai: and many times it is spoken of things not very ancient, Matthew 5:21.27.33. Acts 15:7.

And again, whereas it is said, that the solemn performance of Evangelical duties, is commanded by the general word sanctify, or keep holy the Sabbath-day: our answer is, that * to sanctify, is not taken in a general notion, in the Law of the fourth Commandment, but in a particular notion, to wit, Remember to sanctify the Sabbath-day, according as the Lord thy God hath commanded thee, Deuteronomy 5:12. But that the Lord God commanded Jews and Israelites to hear Evangelical Sermons, and to administer and receive Evangelical Sacraments, upon every weekly Sabbath-day, is delivered in no passage or sentence of Moses’ Law, but this was commanded by the Evangelical Law only.

They which in their popular Tractates and Colossianslations, use to cry down Ecclesiastical authority, and contend, that either we must have a divine Law, for keeping holy the Lord’s-day, or else our religious service, will be superstitious, and not of faith: maintain with great confidence, that the fourth Commandment hath a particular and special relation to the Sunday of every week: and that the same commandeth all Evangelical duties, public and private, which are to be performed by Christian people, upon that day: But this opinion is novel, and unheard of, until these latter times: and besides, the old Law being defunct, and legal commandments being ceased, the same cannot be a rule to Christians, either of the fixed time, or for the form and manner of Evangelical worship. Now the fourth Commandment according to the literal sense thereof, is a branch of the old Law, and one of the precepts thereof, Quibus nunc Christianos uti fas non est: which Christians may no more lawfully use under the Gospel, than circumcision and burnt sacrifices.

Under the Gospel we maintain the general equity of the fourth Commandment, and the spiritual and mystical use thereof. Sed quisquis illum diem nunc observat, sicut litera sonat, carnaliter sapit: sapere autem secundum carnem mors est. Whosoever in the time of the Gospel observeth this day, according to the letter, is wise according to the flesh: and to be wise according to the flesh, is death.

ARGUMENT 20.

We must have and retain such a Sabbath day as is commanded by the fourth Commandment?

But if we abolish Saturday the old Sabbath-day, once commanded in the fourth Commandment, then we leave no Day as commanded, or which GOD hath sanctified and hallowed.

Answ. Christians are not bound to observe a Sabbath day, commanded by the fourth Commandment, or by any other special divine Law. The Gospel of CHRIST hath given liberty to the Church, to appoint days and times for Divine worship in public assemblies, and for ministerial duties. And accordingly the Church hath made choice of the Lord’s-day, and of other Holy-days, against which no just exception can be taken.

ARGUMENT 21.

We must not be partial in the Law, Mal.2. nor mangle GOD’s Law: but have respect to all GOD’s Commandments, as David had.

But if we reject the old Sabbath, we are guilty of mangling GOD’s Law.

Answ. They mangle the Law, who reject or disannul any part or member thereof, which is in force, and which ought to be observed. But the Law of the old Sabbath, is not a Divine Law of that quality.

ARGUMENT 22.

It is maintained by many Divines, that one day of every week ought to be sanctified, by virtue of the fourth Commandment.

Now Saturday is GOD’s ancient, and sanctified Day: and this Day is expressly commanded in the Decalogue.

Therefore Saturday, GOD’s ancient, sanctified, and hallowed seventh Day, must be our weekly Sabbath.

T.B. Pag.520. What Pulpit is there, in the Kingdom of England, which doth not on all occasions seal unto this truth, by proclaiming and publishing it unto the people?

Answ. It is consonant to the equity of the fourth Commandment, that one day in seven shall be an Holy-day, wherein Christian people ought to rest, and give themselves to religious exercises: And the Church of Christ accordingly, both in ancient and modern times, hath made choice of the Lord’s-day, being the day of our Savior’s Resurrection, to be a weekly day of rest, from servile labor: and a solemn time for Divine worship: neither doth the Church hold it reasonable to alter this day.

But all this maketh nothing for the old Saturday Sabbath: For the Church of Christ, in all ages, maintaineth the cessation and expiration thereof.

ARGUMENT 23.

To rest from work on Saturday, the seventh day, is expressly commanded in the Moral Law: and we find it by experience, a notable furtherance of GOD’s public and private worship and service, etc. and of the works of mercy, both to man and beast.

Now all works, commanded in the Decalogue, and which serve to promote GOD’s service, and to benefit men, by showing mercy, are Moral and perpetual, pag.528.

Answ. Resting from work and labor upon the Lord’s day, and other Holydays: is as beneficial to man, and as subservient to all good offices, both of religion and of charity, as is resting, and serving of God, upon the Saturday, or upon any other day. And the motives for keeping the Lord’s day, are greater than the Adversary can bring any, for observing the Saturday.

ARGUMENT 24.

The observation of the seventh day Sabbath is expressly commanded in the Decalogue: and it is such a duty, as being made known, to a mere natural man, he cannot in reason oppose it, but allow and subscribe unto it: partly because GOD Himself is the Author of it: and because of the ends and uses of it, namely, resting from toilsome labor, and refreshing of body and mind, which are things very reasonable and good.

Page 534. I see not but it might be proved, that the seventh day Sabbath is a Law of Nature. For as the Gentiles, some of them, found out the true GOD: so likewise some of them found out the seventh day Sabbath.

Answ. 1. It is acknowledged by all men, that the seventh day Sabbath was expressly commanded the Jews in the old Law: but that precept was temporary and positive, and therefore it obligeth not Christians, unless it be made manifest, that it was renewed or confirmed by some Evangelical precepts.

Secondly, If the ends and uses of the legal Sabbath, shall be made known to a natural man, they cannot persuade him to the observation of the seventh day of the week, rather than of the first. For to rest from toilsome labor, and to refresh the body and mind, upon Sunday, or upon Saturday, is equally beneficial, and consonant to the rule of natural reason. And GOD’s institution of the Sabbath day, under the Law, is of no greater force to persuade men, that it is necessary to observe the seventh day: than His ordination is to move them, to observe other positive and temporary Laws, which were imposed upon the Jews in the old Testament.

Thirdly, whereas T.B. and before him, some Sunday Sabbatizers affirm that the law of the Sabbath of the 4th Commandment is of the law of Nature, because some Heathen people found it out: By the same reason they may conclude, that the oblation of burnt sacrifices, is of the law of Nature. For many of the Gentiles used such sacrifices. But very few among the Gentiles, observed the seventh day Sabbath: The Chaldeans had it in derision, Lamentations 1:7. And Saint Augustine saith of Seneca, That among all the Ceremonies of the Jews, he most of all reprehended their observation of the Sabbath: Because by observing it, they spent the seventh part of their life in idleness, and doing nothing.

The Grecians and the Romans, observed for resting days: the one the eighth day; and the other, the ninth. Theodoret saith, That no other Nation, but only the Jews, observed the Sabbath day: And Dio Cassius placeth the weekly Sabbath among the special observances of that Nation. The Latin Poets also, nick-named the Jews, and called them, Septimos viros, Seventhday men, because of their observing the seventh day Sabbath.

But if any Heathen people did observe the Jewish Sabbath, this will not prove, that the law of the Sabbath is of the law of Nature. For some Heathens were circumcised, and offered burnt sacrifices and oblations, etc.

But they did not this by the light of natural reason, but by imitation of God’s people.

Lastly, if the law of the seventh day Sabbath, is of the law of Nature: Then it is either a principle, or a necessary conclusion of natural reason; or so agreeable to the former that upon the notice of it, every reasonable man will presently assent unto it, especially if he be judicious: but it is neither any principle, or necessary conclusion of natural reason, nor consonant to either of these, in such a clear manner, as that a judicious natural man shall be forced upon understanding the terms, to yield assent unto it. And therefore the Law of the seventh day Sabbath, is not of the Law of Nature.

AN ARGUMENT OF T.B. PROPOUNDED AT THE TIME OF HIS CENSURE.

GOD delivered ten Commandments in Mount Sinai. They in all Ages maintained this number. The rubric of the service Book, nameth ten Commandments, saying: Then shall the Priest rehearse distinctly all the Commandments. The people after the fourth Commandment, say: Lord, have mercy on us and incline our hearts to keep this Law. But this Law commandeth the observation of the seventh-day Sabbath.

Byfeeld.pag.133. If you yield not the speciality (of the fourth Commandment) moral, you turn out one Commandment of the ten, from being moral, for all your generality. For to say, that this is the morality of the Commandment, and no more, that some time should be sequestered, to divine worship, maketh this Commandment no more moral, than the building of the Temple or Tabernacle is moral. Id.pag.144.

Answ. Ten Commandments were delivered in Mount Sinai, and of the ten, the fourth Commandment is one. The Israelites also were commanded to keep holy the seventh-day Sabbath. But it hath been formerly proved, that this fourth Commandment was not simply and perpetually moral.

Nevertheless, the same is read and expounded in the Christian Church, as other positive Precepts of the old Law: not to signify the perpetual obligation thereof, in respect of the particular day commanded therein: but to signify the manifold graces of God, typed, and represented by this Law: and to persuade Christian people to observe the equity thereof, and to provoke them, to the obedience of such spiritual and Evangelical duties, as were prefigured by this Commandment.

Lord have mercy upon us, and incline our hearts to keep this Law, etc.

Answ. 1. We beseech GOD Almighty to incline our hearts to keep and observe this Law, according to the equity thereof: which is, that upon the Lord’s day, and upon all Festival days, and times, in which we assemble to observe and worship God, and Christ, and to hear his holy Word, and receive his Sacraments, etc. We may receive the assistance of Divine Grace, and be enabled from above, both devoutly, reverently, and holily, to honor the Lord our God, and to edify ourselves in faith and true obedience. 2 We beseech GOD to give us grace, to observe the spiritual Sabbath, prefigured by the legal Sabbath, by abstaining from the servile lusts and works of sin: throughout the whole course of our life, and especially upon those sacred days and times, which by the Christian Church, are devoted to the honor and service of God and Christ.

Our prayer then to God, prescribed in the Liturgy, is not to beseech him to incline our hearts to keep this Law, according to the special form and circumstance of time, commanded in the old Law: But in such a manner as is agreeable to the state of the Gospel, and the time of grace, that is according to the rule of Christian liberty, and according to the equity and mystery of the fourth Commandment. Now Christian liberty hath freed God’s people, under the Gospel, from the observation of days, and months, and times, and years, upon legal and ceremonial principles, Galatians 4:10.

Colossians 2:16.

ARGUMENTS OF CONFUTATION, PROVING THAT T.B. HIS SABBATARIAN DOCTRINE, IS ERRONEOUS.

Argument 1. Every Commandment of the Old Testament legally ceremonial, is disannulled and expired in respect of outward observation, under the Gospel.

The Commandment of the seventh-day Sabbath, is legally ceremonial.

Therefore, the Commandment of the seventh-day Sabbath, is disannulled and expired in respect of outward observation, under the Gospel. And consequently, Christian people are not obliged, by the Law of the fourth Commandment, to the weekly observation thereof.

The Major Proposition is confirmed by all these Arguments following. 1 The cessation and expiration of the whole ceremonial Law, in respect of outward observation is foretold, in the Prophets, and in the Psalms. 2 Our Savior in the Gospel preached and foretold the same. 3 The holy Apostles and their colleagues in the Acts, and in the Epistles to the Galatians, Colossians, Hebrews, etc. deliver this Doctrine. 4 The true Catholic Church of Christ, ever since the Apostles’ days, maintaineth this doctrine, to be a divine verity, and the contrary to be heresy.

The Minor Proposition is thus proved.

Many proprieties and formal characters of legal ceremonies, are belonging to the seventh-day Sabbath of the fourth Commandment, which argue the same to be legally ceremonial. And this being proved, it is an undoubted verity, that the seventh-day Sabbath of the fourth Commandment is legally ceremonial, and the observation thereof obligeth not Christians.

The first Character of legal ceremonies, is, that they were external actions, signs, or types, representing and prefiguring things to be fulfilled, or to come to pass under the Gospel, Hebrews 10:1. 1 Corinthians 10:6.

Colossians 2:17.

Now resting from servile labor, upon the old Sabbath-day, was a figure and represent of spiritual ceasing and abstaining from the servile works of sin, by Christian people under the Law of grace: and the same prefigured the spiritual rest, which the righteous should have in Christ: and the eternal rest of heaven, where people shall dwell in a sure dwelling, and safe restingplace, never to be disquieted with labor, fear, misery, or care, Hebrews 4. from ver.3. to the end of the 11. verse.

HIS OBJECTION.

S. Paul, Colossians 2:17. By Sabbaths, which he saith were figures of good things to come, understandeth not the weekly Sabbaths, but the annual: for the word Sabbaths is indefinite, and not general: and all the other things mentioned in the text, were not written in the Decalogue, and therefore of different kind from the seventh-day Sabbath. The rest were signs and shadows of good things to come: but the seventh-day Sabbath was a sign of a thing past, to wit, the Creation of the world.

N.B. upon Colossians 2:16.p.75. Object. Is the Sabbath-day that was moral abrogated.? Sol. No, the Apostle speaketh here of the ceremonial Law, not of the moral: and of ceremonial Sabbaths, not of the moral Sabbath: the word is in the plural number.

E.E. p.91. The Apostle meaneth not the Sabbath of the Lord, but the first and last day of the great Feasts, the Passover, Pentecost, etc.

I.D.p.132. R.B.p.130. D.D.p.60. R.C.p.118.

Answ. All ancient and modern expositors of holy Scripture, who are men of note and authority, in the Church, expound S. Paul’s Text, Colossians 2:17. of weekly Sabbaths, as well as of annual: and when Faustus the Manichy [Manichaean] contended against the Catholic Church, about the legal Sabbath: S. Augustine objected this Text of S. Paul against him saying: Tu Apostolo responde si potes, qui vacationem istius Diei, umbram futuri esse testatur. Answer thou the Apostle, if thou beest able, who witnesseth that resting upon the Sabbath day, was a figure of that which was to come. 2 The reasons which the Sabbatarians use to show that S. Paul’s Text is not to be understood of the Sabbath of the fourth Commandment, are of no worth.

The word Sabbaths (say they) is plural and indefinite in that Text.

Therefore it comprehendeth not the Sabbath of the fourth Commandment.

But this cavil is ridiculous. For first of all, in the very Decalogue itself, where the Law of the weekly Sabbath is rehearsed, the Greek translation reads, *. Remember the day of the Sabbaths, Exodus 20:9. And in Deuteronomy 5:12. **. Observe the day of the Sabbaths to hallow it. In like manner, the word Sabbaths is used in the plural number, in many other passages, both of the Old and New Testament, in which it is certain, that it comprehendeth the Sabbath of the fourth Commandment. Leviticus 19.3.

Lamentations 1:7. Isaiah 1:13, & 56:4.6. Ezekiel 20:12. Matthew 12:5.11.

Mark 1:21. & 2:23. & 3:2,4. Luke 4.31. & 6:9. & 13:10. Acts 13:14. & 16:13. & 17:2. Lastly, in the Text of Leviticus, which the Sabbatarians allege, for their novel exposition of S. Paul, Colossians 2:16. the plural word Sabbaths, comprehendeth the seventh-day Sabbath of the fourth Commandment, Leviticus 23:3. with ver.38.

Another of their Cavils is: The Sabbaths of which Saint Paul speaketh, were shadows of things to come: but the Sabbath of the fourth Commandment, was a sign of a thing past, namely of the Creation of the world.

This is a miserable subterfuge: for the annual Sabbaths, namely the Passover, and the Pentecost, etc. were observed in memory of things past, to wit, deliverance out of Aegyptian bondage, and the giving of the Law in Mount Sinai, and they were also shadows and figures of things to come: namely, the redemption of mankind by CHRIST:

The sending down the Holy Ghost in fiery and cloven tongues, at the Feast of Pentecost, by means whereof the holy Apostles were enabled to teach the Evangelical Law of CHRIST.

Another propriety and formal Character of legal and ceremonial observances, is: They were proper to the Jews and Israelites, and did belong to the partition wall, of which Saint Paul speaketh, Ephesians 2:14.

This Character belongeth to the Sabbath of the fourth Commandment; for the Law of this Sabbath was given to the Jews and Israelites only, and not to any other Nation of the world, unless they became Proselytes: And the observation of this weekly day, in recognition of the benefit of creation, was a principal distinctive sign, differencing the Jews from all other people: as I have formerly showed in my solution of T.B. his 24. Objection, pag.156.

Theodoret upon Ezekiel 20:12. saith as followeth: The Law of Nature taught all people, that Murder, Adultery, Perjury, Theft, etc. were unlawful: But the observation of the Sabbath day did not come from Nature’s teaching, but from the positive Law of GOD. In many other observances the Jews were conjoined, and had fellowship with other people of the world: But in keeping the Sabbath day, they had a Republic proper to themselves. For no other Nation besides themselves observed this day of rest. Neither did Circumcision so much distinguish them from other people, as the Sabbath: Because the Ishmaelites, Edomites, Egyptians, etc. being instructed by the Israelites, were circumcised; But the Jewish Nation alone observed the Sabbath. And for this cause the LORD saith by Ezekiel: I gave them my Sabbaths to be a sign between me and them that they might know, that I am the Lord, to sanctify them, Ezekiel 20:12.

A third Character of legal observances, They were imposed upon the Jews and Israelites, as an heavy burden, to signify unto them the heavy and insupportable burden of the old Law, Acts 10:14. Galatians 4:24.

The Law of the Sabbath, was an heavy burden. For the Jews were prohibited on that Day, To kindle any fire, throughout all their habitations, Exodus 35.3. And whosoever did any work upon that Day, must die, Exodus 35:2. The Israelites on that Day might not travel, or take any journey: not carry any burdens, Jeremiah 17:21. Nehemiah 13:15. nor bury or embalm their dead, Luke 23:56. And a silly man which gathered sticks upon that Day, was apprehended and put in ward, and at length stoned to death by the Lord’s own appointment, Numbers 15.36.

The fourth Character of legal observances, they were commanded to be observed by the Jews, in memory and recognition of some special benefit conferred upon them.

The legal Sabbath was commanded to be observed, by the Jews and Israelites, to put them in mind of their mighty deliverance out of Aegyptian servitude: and to incite them to thankfulness and obedience to God, for their rest and liberty in the Land of Canaan, Deuteronomy 5:15. Remember that thou wast a servant in the Land of Egypt, and that the Lord thy God brought thee out thence, by a mighty hand and stretched-out arm:

Therefore the Lord thy God commanded thee to observe the Sabbath day.

Conclusion. It cannot therefore be denied, but that the Sabbath of the fourth Commandment having so many Characters, and formal properties of legal Ceremonies is positive and legal: and the same being such, the observation thereof is superstitious, and obligeth not Christians under the Gospel.

THE SECOND ARGUMENT AGAINST T.B. HIS POSITION.

No Precepts of the old Law, merely positive, are in force, or of necessary observation, under the Gospel, unless the same be ratified and confirmed by the Gospel.

The fourth Commandment of the Decalogue, in respect of the particular day of the week, therein specified, is a precept of the old Law, merely positive: And it was not ratified or confirmed by the Gospel.

Therefore, this Commandment of the Decalogue, in respect of the particular day therein specified, is not in force under the Gospel.

The minor proposition of this Argument is formerly proved, pag.34, etc.

And the major proposition likewise, pag.33. and 37.

It is likewise proved from the Apostles’ doctrine, concerning the expiration of the old Law: and it was decreed in the Apostolical Synod at Jerusalem, Acts 15:28. It seemed good to the Holy Ghost, and to us, to Lay no more burden upon you, than these necessary things, that is, that ye abstain from things offered to Idols, and from blood, and from that which is strangled, and from fornication.

Lastly, the same is evident by examples: for no instance can be brought of any positive precepts of the old Law, which are in force under the Gospel, but only such as were ratified byCHRIST or His Apostles: or which were appointed by the Christian Church, after the Apostles, and used as things adiaphorous.

THE THIRD ARGUMENT AGAINST T.B. HIS POSITION.

All, and every precept, of necessary observation under the Gospel, is either a precept of the law of Nature, Or a precept Evangelical, Or a precept of the Church, composed according to such rules and Canons, as the Holy Ghost hath delivered concerning the making of Ecclesiastical Laws.

The Law of the fourth Commandment concerning the seventh day Sabbath, is neither a precept of the law of Nature; nor a precept Evangelical, enacted or confirmed by Christ, or by His Apostles. Nor yet an Ecclesiastical precept, imposed by the lawful Pastors and Rulers of the Christian Church.

Therefore, the law of the fourth Commandment concerning the seventh day Sabbath, is not of necessary observation under the Gospel.

First, It is no precept of the law of Nature, for then it must either be a Principle of that Law, naturally imprinted in the conscience of all mankind: or a necessary conclusion of some such Principle: or so agreeable to one of these, that a natural man understanding the terms, by which it is expressed, shall be forthwith convinced, that it is to be embraced. But it is none of all these, for it is inconsequent to conclude in this manner. The true and living GOD ought to be solemnly and publicly worshiped in due and convenient time: Therefore He must be worshiped upon the seventh day.

Secondly, It is no Evangelical precept: for it is not imposed in the new Testament, either expressly or implicitly.

Thirdly, It is not a precept of the Christian Church, for in place thereof the Bishops and Fathers of the Church, have appointed the Lord’s-day, and other Festival or Holy-days, for the public and solemn worship of GOD, and CHRIST, and for the exercise of ministerial and Ecclesiastical offices.

THE FOURTH ARGUMENT AGAINST T.B. HIS POSITION.

All Divine Laws, the observation whereof, is necessary to eternal salvation, in the time of the Gospel, are written and imprinted by the Spirit of GOD, in the hearts of faithful people.

The Law of the seventh day Sabbath, is no Divine Law, written and imprinted by the Spirit of God in the hearts of faithful people.

Therefore, the Law of the seventh day Sabbath, is no Divine Law, the observation whereof is necessary to eternal salvation, in the time of the Gospel.

The major Proposition is confirmed by the Prophet Jeremiah, Chap.31.33. and by St. Paul, Hebrews 3:10. and Hebrews 10:16. 2 Corinthians 3:2,3.

The Minor Proposition, is proved by these reasons:

First, the holy Bishops, Martyrs, and Pastors of the Primitive Church, were faithful people, and eminent for sanctity of life, and all kind of virtue.

Secondly, the Spirit of grace was poured into their hearts in great abundance: And that which the Prophet Joel foretold, was fulfilled in them, Acts 2:17.

Thirdly, These eminent Saints of God, being many of them Guides, and spiritual Governors in the Church of CHRIST, and sundry of them holy Martyrs, neither observed the Sabbath of the fourth Commandment, as a religious duty necessary to eternal salvation: Neither did they impose the necessary observation thereof, according to the Law of the Church, wherein they were Rulers: But on the contrary, they instructed the flock of Christ, that the law of the old Sabbath was disannulled under the Gospel:

And both by their doctrine and example, they maintained the religious observation of the Lord’s day, and of such Festivals and Holy-days, as the precept of the Church in their times appointed. Some made the Saturday an Holy-day for Divine service: But as soon as they had fully instructed Christian people, concerning the quality of that day, they abolished the observation of it.

THE FIFTH ARGUMENT AGAINST T.B. HIS POSITION OF THE OLD SABBATH.

Moral Laws and Commandments obliging all Nations of the world to obedience, must be of such quality, in respect of the duty commanded, or the matter prohibited: As that there is a Moral possibility, for all Nations, upon whom they are imposed, to observe them.

But there is not a Moral possibility, in the Law of the old Sabbath, for all Nations to observe it.

Therefore the Law of the old Sabbath, delivered in the fourth Commandment of the Decalogue, is not a Law and Commandment universally obliging all Nations to obedience. 1 The first proposition is true, both in all Laws simply and perpetually Moral: And in all just positive Laws.

All Laws of the first kind, are connaturall to all mankind: and they are of such quality, that all and every Nation of the World, one as well as another, may observe them, if they will use their best endeavor. As may appear by setting down an Induction of all such Laws, whether they be principles, or immediate, or remoter conclusions of the Law of Nature.

Laws of the second kind, namely such as are positive, must be just, and they must be reasonable: and if they be such, then there is a moral possibility in them to be observed: and they are so attempered and proportioned to the quality and the state of Subjects in general, as that they agree with their nature and kind, with the Region and Country where they live, and they have all other conditions and circumstances, arguing their observation to be possible.

Now if they be simply impossible to be kept: or if their observation be so difficult, as that one man of an hundred, is not able to obey them: all such Commandments and Laws are unjust and ungodly. For King Pharaoh is condemned by God and Man, because he made such a Law, Exodus 5:6,7. 2 The second proposition, namely, there is not a moral possibility, for all Nations to observe the Law of the old Sabbath, is confirmed in this manner.

The Sabbatical Law of the fourth Commandment is thus set down, Exodus 20:8. Remember the Sabbath day, to keep it holy. 9. Six days shalt thou labor and do all thy work. 10. But the seventh Day is the Sabbath of the Lord thy God: in it thou shalt not do any work, etc. 11. For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.

Exodus 16:23. This is that which the Lord hath said: To morrow is the rest of the holy Sabbath unto the Lord: bake that which ye will bake, to day, etc. that which remaineth over lay up for you, to be kept until the morning. 24. And they laid it up until the morning, etc. 25. And Moses said, eat that to day, for to day is the Sabbath unto the Lord: to day ye shall not find it in the field. 26. Six days ye shall gather it, but on the seventh-day, which is the Sabbath, in it there shall be none. 27. There went out some of the people on the seventh day for to gather, and they found none. 29. The Lord hath given you the Sabbath; therefore he giveth you on the sixth day, the bread of two days, etc.

Observat.1. The fourth Commandment made one day of seven a weekly Sabbath. 2 This day had a morning, or Sun-rising, and an evening, or Sun-setting throughout the whole year. 3 It was that day of the week on which the LORD Himself rested, and in which no Manna descended, as it did the other six days.

The Sabbath then of the fourth Commandment is a day of every week, distinguished from the rest of the days, by the rising and setting, and by the motion of the Sun, in the Hemisphere, on that Region and Climate, in which there is a day, and by the departure of the Sun when it is night.

APPLICATION OF THE FORMER DECLARATION TO THE QUESTION.

In some habitable Regions, and under some Climates, the year is not distinguished by weeks, containing each of them seven days: neither are there several natural days, of twenty-four hours, consisting of morning and evening, by means of the rising and setting of the Sun: as these instances and examples following do declare.

CONTINUANCE OF THE SUN ABOVE THE HORIZON.

1 Grad.70.o. In the Southern part of Groineland, Finmarke, Lapland: and in the North of Russia and Tartaris, one day lasteth from the 10. of May unto July 14. 65. of our days. 2 Grad.75.o. In the North of Groineland ; the Isle of Chery, Nova Zembla, Lancasters, and Horse-Sounds: the day continueth from April the 21. until August the 2d. of our days 102. 3 . Grad.80.o. In the North of Baffins-Bay, and Greeneland, the day continueth from April the 6th. until August 17. of our days 133. 4 Grad.85.o. In Regions and places undiscovered, the day continueth from March 23. until August 31. of our days 161. 5 Grad.90.o. Under this degree, the day continueth from March the 10th, until September the 13. of our days 187.

Now from the Premises, this argument ariseth.

The Law of the fourth Commandment enjoineth the observation of such a Sabbath-day, as is distinguished from the other days of the week, by morning and evening, by the rising and setting of the Sun, and by the presence and absence thereof, within the space of every 24. hours.

But in many Regions of the World, and under sundry Climates, there are no ordinary weeks containing seven particular days, distinguished each from other by morning and evening, and by the rising and setting, and by the presence and departure of the Sun.

Therefore the Sabbath-day of the fourth Commandment cannot be observed in many Regions of the universal world, by such Nations as live under a Climate where there are no such weeks and days, as the Law of the fourth Commandment enjoineth to be observed. For the subject of that Commandment is a natural day of 24. hours: and where that subject is wanting, how is it possible for any Law that wanteth his proper Subject to be in force?